Video 4

Introduction to Vedanta Part 4 - Swami Sarvapriyananda - February 16 2016

you homes on all the vittles safonovo knock to sohe vedyam Corral away did you see nobody Thomas mahadba shava whom shanti shanti shanti drinker Chevy Vega the verse and start chanting today is verses 8 and 9 which we did last time those the books can follow me a hunger Asiata dot Miam a hunka receded osmium chichay adi Hisashi be chichi adi Hisashi be sahaja karma gem grantee Saha junker mahjongg auntie Jane Yamcha Trivedi um Gromit yum yum cha Trivedi um chroma some bondeno Sato nasty someone he knows Sato nasty NIV pretty sahaja co2 never eat Issa Hodja co2 karma Shia Prabhu Archer karmic Shia troubled Archer never TT trauma do B TT Chrome or do it we've been studying this old pedantic text drink Drizzy of Arica which is an introduction to the system of Advaita Vedanta the non-dual Vedanta according to and rate of Atlanta we are not this body of flesh and blood we are not even our minds thoughts feelings emotions ideas memories we are not even that then what are we we are the witness of the body and mind the witness consciousness called the Sakshi which literally means the witness so we are the witness consciousness ever shining upon the mind and through the mind working on the body and through the body and mind experiencing this universe and interacting with this universe but we are not the body nor the mind just as as much as I am NOT this scarf or the shirt so just as we are not our clothes the body and mind are coverings for our true nature which is pure consciousness and what is this pure consciousness and how are we to appreciate grasp understand this this we saw in the first class in the very beginning the first very first verse now we have this pure consciousness shining on the mirror of the mind and just as if I put a mirror in front of me my face will be reflected in the mirror similarly we the pure consciousness the witness consciousness consciousness is reflected in the mirror of the mind and this is the awareness which we all experience all the time right now feel it the sentients the awareness the consciousness which we are we feel all the time we are conscious we feel it inside us in our minds that consciousness is a reflection of the pure consciousness or the witness consciousness which you really are the soup face which I see all this in the mirror is a reflection of my true face which I do not see I see only that face and this reflected consciousness is our individual existence in terms of conventional religion when you read in the Bible God made man in His image God the pure consciousness reflected as the reflected consciousness in the mirror of the mind that is the image of pure consciousness as much as my the reflected face in the mirror is the image of my real face God made man in his own image the reflected consciousness is us it's the subtlest idea that we can get our ourselves think about it physical body flesh and blood the nervous system our our memories our ideas our thoughts deeper than that the blankness of deep sleep the consciousness that we perceive in ourselves is that reflected consciousness and that is the and if you identify yourself with that and you are an individual human being what Vedanta tells you is that is a reflection of your true nature you I am NOT the reflected face I've gotten into as if I have gotten into the habit of thinking of myself as the reflected play face what is the problem with the reflected face the problem is this every problem of the mirror becomes a problem of the reflected face mirror is dirty the reflected face fields I am dirty the mirror is polished reflected face please oh I am so shiny today I am neither dirty not shiny it's a reflection and the reflection depends on the reflecting medium the reflecting medium is the mirror whatever the conditions of the mirror that will be the condition of the reflected face mirror is shattered the reflection is broken reflected face things oh I am dying none of it is true and neither the real face is neither dirty not polished nor living or dying it's a reflection which says all that so all the problems of the mirror becomes the problems of the reflected face all the problems of the mind and the physical body and in connection with external world all of that becomes my problem once I identify myself with the reflected consciousness in my mind I am this limited conscious entity mind and the consciousness within that's what I become Vedanta tells me you are not that now in the mind there is this I which I nothing mystical about it the I the Sanskrit ah hum I the ego the big guy the I that I the text tells us concentrate on that I that I is connected to the body that I our I the ego I means a vertical one not be that I is connected to the body how I am this body this is my body that's how and that I is connected to the reflected consciousness I am always aware whenever I think of myself I think of myself isn't as a sentient being as an aware being as a conscious being so the eye in the mind is attached is is identified with the reflected consciousness in the mind and the eye what relation does it bear to the true eye which with anta tells us about the witness consciousness these three questions were taken up last time it's a subtle topic that's why I'm repeating this what were the questions we either ago that we feel in our in ourselves how is it connected to the body how is it connected to the awareness that we have in our minds and how is it connected to the real self which Vedanta talks about where Dante talks about ourselves as existence consciousness bliss and this I which we feel right now how what relation does it bear to existence consciousness place and the three answers are given in the next verse in verse number eight and then nine what are the questions how are they related and the second set of questions will be how can these relations be cut how can the eye be free of these things the answers are like this the eye is related to the body in all of us the eye is related to the body by karma this body has been worked up by my past Karma as long as this Karma Just Giving results in this life called prarabdha karma karma which has begun to give results as long as this karma is giving results this body will live and the body dies when the karma gives out that that portion of my karma accumulated karma gives away and the body dies up to that point up to the death of the body the I in the body is related to the body the I in the body is related to the body even the greatest saint Ramakrishna Paramahamsa he says my hand is broken whose and the body so the body the hand is broken so he says I I my my hand is broken can you tell me what I can do about it what is my hand get broken so that's one uses there's also another usage which makes a difference between Ramakrishna Berman's and the rest of us which we shall see little later so I am related to this body you can't help it second eye is related to consciousness the reflected consciousness how he says it's natural natural relationship what do you mean by natural relationship the reflected face in the mirror and the mirror they have a natural relationship whenever you I put a face on mirror in front of my face my face will be reflected in the mirror there will be a reflection you can't help it mirror will give you a reflection and what is the relationship between the mirror and the reflected face it's natural as long as the mirror is there the reflected face is there if the reflected face is there it means that the mirror is there similarly my the eye and consciousness reflected consciousness whenever the mind throws up an eye function I I exist and that will always be a sentient I'm conscious sky because you the pure consciousness witness consciousness you are shining upon your mind so the eye feeling in the mind will always appear as a shining eye when will may be when will they go when the mind stops functioning when you should turn the mirror will put it down face down there will be no reflection similarly in deep sleep when the mind shuts down there is no I feeling there's no I feeling we do not feel I am sleeping then you're not sleeping so there's no I feeling at that time because the mind has shut down and hence the reflected consciousness is also not there so you don't feel I am a conscious being in deep sleep it explains why in deep sleep though we are pure consciousness if we do not feel it like a conscious being in deep sleep all this is secondary the real question is a third question what is the relationship between I the witness consciousness Sakshi and this I in the in the mind and the author answers dramatically there is no relationship it's a confusion you are not related to the mirror my face is in no way related to the mirror I don't care if there is a mirror mirror borrows a reflection of my face and and there's an image of my face in the mirror but my face has no relation to the mirror mirror may be shiny mirror may be dirty mirror may be expensive mirror may be cheap mirror may be broken it makes no difference whatsoever to my face in the same way you the witness consciousness has no relationship with the eye but we are completely to do we feel I am that I and that is ignorant that is ignorance that is the exact point and this is a very beautiful way of presenting it what does Vedanta do that's exactly what it does that false relationship between the eye in the mind and the pure consciousness shining upon the mind that false relationship is cut how can have a relationship of ignorant be cut how can ignorant be cut only by the sword of knowledge only by the sword of knowledge you just have to become aware that I shine upon the mind and that is the consciousness which we feel in the mind right now I am NOT related to the mind the moment you snap your relationship with the eye in the mind you're free that is the whole endeavor of Advaita Vedanta is a very beautiful way of very precisely pointing where doesn't do it away run to strike where does it strike okay now let us go on to the tenth verse firstly Sanskrit then I'll explain and then explain - Sanskrit - ah hung coral I souped Oh hum coral is octo paveed II hope you Chitina a hunk order because order a hunk order because order swapna service - jagira home swapna service - jagira so now the question is you understand the question and then only the answer will make sense the question is if I am pure consciousness unchanging consciousness the key word here is unchanging consciousness not subject to increase or decrease I found in this country you have got these dimmer switches you turned it so the light becomes dim or direct becomes bright so consciousness is not subject to that you cannot dim it or make it bright but a question should come in our minds we experience the you know intensity of awareness at times in the day when we are wake up in the morning fresh and have a cup of coffee and a good to go feel very conscious and when you come back at night and you ready for bedtime II just can't keep your eyes open what to go to bed or sitting in the way down to class that also happens you don't feel all that conscious you don't feel all that conscious and in dreaming you feel a different kind of consciousness and in deep sleep you don't feel consciousness at all we don't feel any consciousness how can you say that we are constant unchanging consciousness this is a question how do you explain this variation in our intensity of consciousness that we feel when we are wide awake when you're sleepy or dreaming or in deep sleep this seems to be so much variation in our state of consciousness and the answer is given here the answer is this consciousness remains the same it is changes in the mind which cause the reflected consciousness to appear bright sometimes and sometimes dim and sometimes not there at all it is changes in the mind the mind when it is awake and fully functioning we feel I am conscious I am awake ready for anything when the mind is tired exhausted we feel bored sleepy not so conscious not so aware and when the mind shuts down in deep sleep we don't feel conscious at all it's like a mirror when it is bright and polished you can see a very clear reflection of your face when it is foggy you see only a vague outline of your face and when it is turned down you don't see any reflection of your face at all but the face remains exactly the same in the same way the mind or more specifically the author says the ego sense the mind itself and the ego sense is most active in what we call our waking state is less active the author says half active partially active in what we call our dream state and is not active it's in a potential like computers these days have sleep mode computers are very efficient you don't touch them for some time they go after sleep so like Vedanta students sir the mind of mine goes to sleep we don't see any reflection of consciousness there and then we feel it is no consciousness but the pure consciousness is exactly the same and that's what he says the states of consciousness are really not states of consciousness consciousness has no States the states are states of the mind waking is a state of the mind we commonly use commonly used waking state of consciousness dream state of consciousness no harm in using it but as way down to students we should know exactly what we are talking about it's okay to speak about the waking state of consciousness but we should know we are speaking about the waking state of the mind the mind is changing mind gets energetic the mind gets dull the mind gets tired the mind goes to sleep so there's a waking state of the mind there is a dream state of the mind and there is a deep sleep state of the mind these are states of the mind not states of the consciousness the consciousness is always there watching just like a Swami I think I mentioned this the Train example we have this big train in in India called the Rajdhani Express and what's one illustration and you who is used to come from South Africa I've not seen they seen him but I was senior Swami's told me he had this wonderful way of explaining Vedanta through stories so he says when you go to the platform there is the stationmaster standing on the platform and there's a lot of hustle and bustle why this VIP to this big train his prestigious train is coming into the platform and it's the Express comes in and people get out of wait people get into it a lot of commotion a lot of transactions lot of things going on after some time the stationmaster is watching after some time the stage the train leaves the station a platform stationmaster did not come with the Train did not go away with the train after some time another train comes in it's a good strain it's a freight train and there are not they are hardly anybody's hardly anybody who gets on or gets off it's just the train driver who gets down maybe has a cup of tea and then again the train leaves the platform stationmaster did not come with the Train did not go with train and though there is no train in the platform it's blank stationmaster watches the empty platform just like that our waking State arrives in the morning as alarm rings the Rajdhani Express pulls up to the platform so much activity you have to get up and you have to get ready and go to office or and get them you know the kids ready for getting into school and you have a mortgage and you have taxes and you have any other expectations today is the day I get my salary or I get my promotion today's the day then I'm looking forward to that doughnut or coffee in Starbucks on the way to uh it's the Rajdhani Express so many people go down bad and it's it's your life Rajdhani Express come back in the evening and that night lie down to sleep Rajdhani Express departs to Platte from the waking world disappears and in its place comes a vague dream world the goods train pulls up not so much happening not so clear and bright you are the watcher and then the goods train pulls out the dream also disappears nothing you are the watcher of that nothing to you exist but you are not that body you are not the mind also the mind also shut down you're still there not you as mr. or mrs. so-and-so mr. and mrs. so-and-so is the identity of the body not you as the individual G of it knowledge memories feelings desires expectations that is the subtle body inside even that has shut down you are the pure consciousness which you always wear so look at the verse ahankara like soup though in deep sleep when the ego sense shuts down Bobby dae-ho PHA Donna mine shuts down and the body also shuts down and you go into deep sleep it's a prop it's a function of the mind the young car specifically that shuts down consciousness is still there honk Arabic azar the swapna when the ego sense and the mind start working partially dreams come up body is still lying there but the dreams come up we inhabit a dream world and we have a dream body and then the ahankara the mind with the ego becomes fully active service to yara when it's fully active you have a waking state and this is what you experience these are states of the mind not states of consciousness ok eleventh verse how do you dream and the waking States take place because in deep sleep that is it's shut down but dreams and making how do they take place there is an explanation 11th verse anta karana british Joe Caronna British city cha Haeju MA gotta teach our Yamagata vas on our culpa apne culpa Swapna Bodhi Akshay Alicia on ba he bodega shade wish I on by he the mechanism of our waking experiences and our dream experience what it says is when the ego starts functioning consciousness reflected upon the ego and we become a conscious limited individual I get each III Yamagata when the reflected consciousness becomes identified with the active ego then what happens in dream state the mind has lots of impressions gathered from the waking state what we have seen what we have heard what we have done all those things are there memories are there they are used to make a movie a film so we watch a film that's dream and then the waking state when the ego becomes even more active body gets consciousness and the wake up consciousness spreads up to the body and we wake up and we use our sense organs and motor organs to sense and act and interact with the external world that's our waking state what's the dream state mind shutdown consciousness as it is what's the that's a deep sleep state what's the dream state mind starts working partially the ego is partially active and consciousness reflected on the ego starts using the memories the stuff stored on the on the on the memory chips of your camera to make a movie out of it and watches the movie and when you wake up the consciousness spreads is transmitted from the mind to the physical body also and our sense organs and motor organs become active since sensory system becomes active and we interact with the world that's the baking state these are the three states and this is how it works what about the consciousness same unchanged consciousness because of you all this happens in the body mind it is the same consciousness who opens a door in his house and it sits the counter for a shop and sells and buys with the world outside and when the evening comes this gentleman closes the door and he goes to his living room and switches on the TV and watches TV and when he's tired of that his switches of the TV and goes to his bedroom and sleeps three areas three states waking in transacting with the world the shop he runs a shop the shopkeeper we are shopkeepers we transact we buy and sell in the world we transact with the word we take in take in sense inputs from the world we see we hear we smell we taste we touch and we act we speak we walk we catch hold of something we do things with our physical body so this is buying and selling with the world it is our waking state and then we should when we shut this down we retreat into the living room of our minds and with we switch on the TV and of the our dreams and watch it for some time when the mind is also switched on the TV switched off we retreat into a deep sleep state but rubinettes consciousness is the same consciousness so this is what is said here under with texture the functioning of the mind chee-chee-chee IQ magatha did it Shia reflection of consciousness usually chit the word is used here Chitti the feminine term is used it means pure consciousness so the pure consciousness reflected in the mind what happens uses vasana culpa a to apne vasana impressions the recordings in our mind they generate dreams and after waking up both here when you wake up akshay with the sense organs not just eyes with all the sense organs be Shyam by he external form sound taste smell all these be taken and the experience so this this is our life this is our life the pancetta she probably the work of the same Arthur with the arunya Swami lived in place near Mysore Karnataka yes so there he extends this idea further he says this is the story of your day which day every day and the story is repeated the next day that one then anther it the next day and then Mahad the yogic Ulpia guitar gam mission a Kara month next month same story same same and next year the same story waking dreaming sleeping and the years pass in two decades and the body grows older the body dies the subtle body goes to other worlds and there are other lives and but the story remains the same consciousness watching and experiencing through the body and the mind says years pass eons pass millions of years the Hindus have an enormous calendar enormous you know a vast sense of time millions of years and billions of years are for them one day in the life of Brahma the Creator that create tricks or whatever you call it who created the universe just one day and when Brahma goes to sleep the world collapses upon itself and this dissolution but you the consciousness you are still watching that you were there at the Big Bang and you will be there when the universe disappears into itself as the consciousness you ll be a suga Tagum me show naked I look at the awesome poetry millions of years have gone universes have been created and destroyed gum mish and there are many more years millions of years to come and universes to be created and destroyed and lives to live unless we get enlightenment you can go on repeating this nothing can destroy us nothing in the worst of tragedies the most durable of sorrows the greatest of catastrophes which can destroy worlds has not been able to destroy us till today and will not be able to destroy us melon can destroy us nothing can scratch you so and it will go on no the 18 ostomate is some with Asia I improper banana Swami says the Sun of consciousness need arises North sets self-effulgent Sun of consciousness he was reading Xiaomi Brahma Han and the couple of days ago we celebrated his birth anniversary so one of the first experiences which he had but the blessings of Sri Ramakrishna he/she is a light like a million Suns engulfing me it's his own light it's our light when we when we realize what we are really and the tragedy is it's here right now and complete completely totally continuously available to us very senior monk told me once you say we should hope we are missing it a thousand times every second it's there we are missing it a thousand times every second anyhow this book intends to make us acquainted with what we already have now a new question will come up a new question will come up what about birth and death what is born how does birth take place how does death take place what happens after death so this author is certainly got style you know he disposes of these enormous questions with a single words so the next verse he will tell us how we live and how we tie how life after life comes and goes what happens exactly he'll tell us in the next verse 12th verse mono hungry tupa dhanam mono hungry - Padang Lingam Meachem jour Atma come our start raymond bt diamond jaw Ottavia Teta tongue it is this subtle body remember we Hindu view of the human personality is trichotomous physical body and we reflect in words a subtle body and beyond that I'm not talking about the causal body here we are beyond that our true true reality pure consciousness trichotomous view really the our pure consciousness and because of our ignorance we are identified with these two other bodies this physical body and the subtle body dwelling in this physical body at present now what is birth and what is death birth is when the subtle body with which we are associated when it comes and takes up residence in the mother's womb in the child which is conceived that is but and then the child is born so physical body is created and I take up residence in it that is birth and this physical body dies I leave this physical body and go to other worlds and other lives that is death so birth and death are not of the pure consciousness as such the pure consciousness is completely unaffected birth and death are experience and art are relevant to the subtle body it is a subtle body which takes birth to the birth of the physical body is subtle subtle body which experiences death it does not die it experiences death with the death of the physical body why don't you sit down so physical bodies are born and physical bodies time and the subtle body goes from body to body the subtle body is called with the consciousness the subtle body is called the giro the individual pure consciousness itself is brahman where pure consciousness limited by one subtle body is one Jeeva so how many g was as many subtle bodies and this subtle body what is it constituted of this subtle body has what we call three aspects three aspects the vital sheet called pranamaya kosha the vital sheet that which makes us breathe in and out so in yoga you do pranayama it's an effort to control the prana by controlling the breathing breathing itself is not prana it's due to prana it's because of prana that we our lungs inflate and deflate and we breathe so breathing the circulation of blood in our veins the assimilation of food transforming food into flesh and blood into this physical body all the act is powering this body powering the body mind complex is the job of the pranamaya kosha the vital sheet so when we feel hunger it's the prana first it's no prana you feel satisfied after a good meal it's the prana which is satisfied you feel healthy prana you feel sick prana so it is the prana and the Yogi's actually with all their asanas and breathing and the crias they try to control the prana to get get a more healthier body and mind so pranamaya kosha that's one constituent of our subtle body and another constituent of subtle body is the monomeric ocean which includes the feeling of is the feeling the egoism it includes our boss and us our memories the thinking some culpa Bikel path become Hana should I do this or should I not do this and mess the mind and another function another part of the subtle body is the vegan oh my gosh of the intellect that which we are using right now to understand where anteroom where we get knowledge where we get knowledge should I go to the Vedanta class or not that's the mind I will go to the Vedanta class that's the intellect right so the determinative function which is that's the definition given in Vedanta so these three sheets the sheet of the intellect big annamaya kosha the sheath of the mind manomaya kosha the sheet of the prana pranamaya kosha together are called the subtle body when it inhabits a physical body it's a living body whether it departs from a physical body we call it a dead body the body is dead that's why in English you say he gave up the ghost the ghost here is the subtle body when death is giving up the ghost so in here in the Western world we say that you gave up the ghost in India you suggest the opposite he gave up the body the subtle body gives up the physical body the moment the subtle body leaves the physical body it's a dead body and we hear so many of these near-death experiences of people when the body is dying you've actually experienced seeing the dead or dying body from above so many such accounts are there just today itself somebody was telling me so that's the subtle body the holy mother ma Sharda one says that she left her physical body and she felt so free after some time she didn't want to come back into this he says this dirty cage of flesh and bone she didn't want to come back so this is a subtle body which takes birth by the birth of the physical body subtle body which experiences death when the physical body breaks apart and this is what Krishna told Arjuna death of the body is not final we give up an old body a tattered body non functioning body just as you discard old clothes as a human being discards old clothes and puts on a new set of clothes so also the soul here the subtle body of course pure consciousness always is there but unaffected like the sun shining the subtle body goes to a new set new physical set a new set clothes as it fair an example which I like giving is this imagine buckets in the garden buckets and the buckets have water in them big bucket small buckets colored buckets and so on good buckets and not so good ones and new ones and old ones and there's water in them somewhere the water is dirty somewhere it's clean somebody a lot of waters in the very little water but in all of them the Sun is reflected and you will find a little sun shining there in all those but in the water in all those buckets separate little sun's shining there now I imagine the little Sun is is conscious so what does it feel I am this bucket so the if it comes to Vedanta you'll have to explain to him you are not the bucket the bucket is like the physical body okay I am the water in the bucket here is this lots of clean water and I am the water in the bucket no you are not the water - okay and this little dot of light shining in the water no you are not that to look up when you when the looks up suddenly it finds not looking up at the Sun it rather becomes the Sun looking down at its own reflection that is Vedanta the physical the bucket is our physical body the water is our subtle body and the little sun shining there is the reflected consciousness Tschida has a chicha which we feel right now their wellness and the Sun is the real self is the pure consciousness is a witness consciousness we have to boldly say that is what I am don't say my real self like my my kidney or my lung my my real self is all right Swami but I have a lot of problems no problems are in the bucket some bucket is broken some bucket is cracked and leaking some bucket or some bucket is not too bad but it sees an another bucket which is much more shiny nearby any feels jealous yeah so we're not the bucket not even the water somewhere the water is very clean Ganges water and feels I am holy Amma and the holy water and and somewhere else it's mixed with maybe alcohol or something and it feels I am dirty or something you know or drain water sewage water I am dirty but in both cases you are the you are not affected by the water you are the light shining in that even the sunlight shining in that water is not affected by the water well whether it's holy water or dirty water or more water somewhere I have Mensa level super genius the subtle body some may be dull dullness and being a genius or qualities of the water love the of the subtle body not of the consciousness reflected in them so we have to be that that little Sun has to be told that you are not the bucket you're not the water when the bucket develops a leak what does the gardener do the gardener picks up the leaking bucket and pour the water into another new bucket and when the water is poured into another bucket the little reflected Sun in the water travels with it and goes into the new bucket and the old bucket is thrown away recycled yeah God recycles really everything is recycled again so now that little Sun in the new bucket says ok I am born born again so here is his mind is my body of course he doesn't remember but so now it has a new body but all the while the real Sun is unaffected another interesting thing the little Sun in each bucket cannot identify fought for it the other buckets are different individuals here are other people different minds different little sun's shining in each bucket when a little son realizes its oneness its realizes that I am the real sun shining in that bucket is little Sun it will also realize I am the real sun shining in all buckets as the little sunny all these buckets I am the consciousness in everything so I alone shine as an existence in everything Krishna says to Arjuna in the Gita Chitra diem job imam with the cervix atria para o Arjuna no me alone to be the consciousness in the minds of all of all living beings I am the one consciousness no me alone to be the little son in all these buckets it tells Arjuna so it is the mind which is born it is the mind which experience mind which I mean the mind get experiences birth with the birth of the body mind experiences death with the death of the body the mind experiences transmigration from one body to another body to will is always gone it has a stop it will come to a stop when the mature mind does not want this game anymore and once the game of life to stop in the in the evening of not a physical life in the evening of our lives as souls in the evening of a soul it feels that the need has come to stop is there something beyond this the little son searches for the real son time and that when you come to the Vedanta class yes they say it's a sign of a matured soul to seek spiritual knowledge I was just thinking verandah does not push itself forward does not advertise itself and push itself forward well aunt the waits until you feel a need for it what good is it what good will it do will it get me will it cure my disease and will it give me a job and will it give me great health and him know hey what good is it then no good go ahead try your best do whatever you like in this world try your best there are technologies for the Indian spiritual heritage has technologies for all of this if you want good health there is a most sophisticated technology the hata yoga technologies are there one could help yes you want well do you want a good life you want good experiences in life the law of karma tells us the more merit you have Poonam do good accumulate merit you will get a series of pleasant experiences the epitome of which is heaven zorga but even that has an end that also has to come to an end that is limited whatever you want the technologies of Ayurveda for example and you just it I would like to mention at this point one scholar was telling me even in Ayurveda which is a technology for taking care of the body and secondarily the mind to where they say all diseases are traced back not only to the pranamaya kosha to what they call began at ocean that there is a problem in our understanding of life in our understanding about ourselves and the world that problem in understanding is translated into mental problems emotional problems that problem which is a mental and emotional problem is translated into a pranic problem where it manifests as psychosomatic diseases and that is transmitted transmitted and appears as symptoms in our physical body so it is traced back so far to the intellect so they will say that if you have a tummyache it's an intellectual problem not in the system yes so this is that there are all these magnificent technologies whatever you want but after all when you realize everything is limited everything is limited and heavy everything is haunted by death everything is haunted by impermanence when we realize that then the spiritual seeking awakens then Vedanta they are waiting for you now you can come in talk to me the Buddha's insight everything is transitory an idiom an idiom server manager at this point if you say doesn't matter if it's transitory if it is if it lasts for a while I don't need a cookie to last for years it will do it will be rotten I just need it to last enough for for me to put it in my mouth it's good enough then witnesses go ahead and have a cookie and he will did the consequences of that too and he do it often enough then you come to the soul comes to a deep understanding that all of it amounts to nothing the Buddha says uh Nietzsche money Jim serova money tiem transitory transitory everything is transitory Shani come Shani come serving Shani come momentary momentary everything is momentary shun young-soon iam serve ammonium void void everything is fired and hence do come to come serve am look come suffering suffering everything is suffering suffering is suffering and pleasure is also suffering you would say what a spoilsport Swami tapas see on Angie it seems a very senior monk of our order it seems he used to say when he spoke of Buddhism he used to start with Buddhism is a serious religion you have to start the first step is that you have to accept everything is surrounded by suffering in this world everything is suffering you inaugurate a new house you're so happy the Buddhist comes and says this is the first day of its destruction he's right he's right he's more right than we are which is true to acknowledge the truth it's not pessimism if that's all they said it was it would be pessimism but the Buddha says there is a cause to this and there is a way out of this so it is not pessimism bailant also is not pessimism it shows a way out but Vedanta takes a long-term view of it you want this world enjoy it and we will give you all sorts of technologies to enjoy it every kind of technology which modern man is just beginning to discover in positive psychology and all which is well known to yoga well known to many kinds of spiritual technologies developed in India psychological techniques to enhance enjoyment to enhance pleasant experiences in life to enhance life itself longevity but all of it ultimately comes to an end that also one must know it has an expiry date everything comes labeled even heaven comes labeled with an expiry date in Hinduism Buddhism generally jhin's heaven is not eternal these have in the lower heavens so there is an eternal heaven to heaven of a devotee where the devotee goes - why couldn't our Kailash and lives eternally in the presence of God that's different but heavens that we earn through meritorious action you get joy and then you have to let go this for ministrations used to give that example of Alpha he is to travel South Africa to Mumbai so he says I booked my ticket on Air India I have to get money and booked your ticket on Air India once you enter the plane it's air-conditioned it may be 40 degrees outside for in Celsius min and 100 outside but in the plane it is a comfortable 65 course so and then you got this is your seat and then you will be shown a movie and you will be served good food and you will be all the time 40,000 feet in the air so that's like heaven yeah don't today we wouldn't think rayline travel is at all heavenly but anyway then what happens the moment once you start getting used to it this is nice and being taken care of this very fine and it says now we are descending into Mumbai so okay listen now thank you for travelling with Air India and we hope you will come to us again next time no I want to stay here I'm sorry sir you have to leave it is it is 110 with hundred percent humidity outside back you go if you want to come to heaven again you have to buy a ticket so just like that all of it comes to an end and Vedanta says then you come to Vedanta and search for that which is eternal which is permanent which happens to be our own real self that's what we ran to show so that is what the core of spirituality is we have ten minutes we'll stop here and take a couple of questions and conclude there's a question there yeah so the I which we experience right now the I which we experience right now has two parts one part is a function of the mind the ego ah hum I I am a man I am an American I'm an tech I'm our California I was about to say Texan cuz I was in Texas last week but I know that won't be taken kindly here and this is the ego it's a function of the mind and we always experience this ego as a shining as a sentient ego that sentient see in the ego is a reflected consciousness so when the body dies the mind is transferred to another body to another world the ego goes with it and the reflected consciousness the sentience he travels with it but the pure consciousness does not travel it is always it pervades everything it is eternal it is omnipresent unchanging yeah does that answer your question it is the same ego same ego in each each mind each bite has its function as an ego the I when we this body yeah yes in in another body but it will carry with itself all the experiences which it had in this body as stored up memories it may not be able to recall how much can be recalled of our own say babyhood maybe at the most one or two memories what did you have for dinner yesterday at this time we can tell me last week to scratch last year impossible when you are two years old so what experiences did I have in my past life according to yoga psychology it is all there stored up in the cheetah but we cannot access it so easy but Yogi's are supposed to be able to access it yes but I'm shy he died not exactly answered your asking a question yes Weiland is very clear about what travels the physical body is destroyed under my Akasha it goes back to the earth but what travels is the subtle body the pranamaya kosha Manoa Akasha began omikoshi I'm not talking about the island away because he has not mentioned it I'm not talking about him but anyway this is what travels to the unconsciousness is always there it is reflected in the pranamaya mano-a-mano Maya began a Mayan under my so it's reflected there but the pure consciousness is always there so this this is the subtle body which travels it carries with with us with it our distinctive experiences our memories so we grow from life to life you may not remember the exact details of your past lives but be assured the tendencies that we have accumulated in the past lives are here today that's why siblings are so different sometimes brothers and sisters are two brothers two sisters - quite different sometimes similar in some respects physically similar but mentally in attitudes they may be quite different we are ancient we are all ancient we are incredibly ancient creatures even the newest the tiniest baby is a creature millions of years old yes there's a question no it does not travel so the pure consciousness it does not travel as a good question it is always there where will it travel to we will see later on all space and time and entire universe is within this admin admin is not in space space and time are all within we will see all that later on so admin exists it does not travel anywhere I'll just mention one thing before we go into the question I just I won't elaborate this I why the reason why is concentrating on the eye is this eye is the one which we grasp which we are aware of now question is is this eye we are all aware of this idea of a knowledge of the eye this eye is it knowledge or is it error the answer Vedanta gives us is it's a mixture of knowledge and error I exist knowledge I am Swami error I am this body error I am happy error I am sad error I am ignorant error I know wait on time knowledgeable error I exist I shine I am bliss or the bliss itself shines forth that itself is knowledge that's what we are traveling towards everything else is added onto it will drop off yes there is a question here and we I'm coming back to you yes a blind person you can always ask remember where is the blindness it's in the physical body and it might be a defect in the pranamaya kosha subtle body not in the Atma not in the Atman so it's a problem in the physical and physiological body so and and the states are in the physical and physiological bodies Atman is completely unaffected in fact rancorous area says this in up in the ADEA Varsha I am blind no rather you are foolish you are not blind the particular visual mechanism associated with your subtle body and in this particular life is not functioning properly you are pure consciousness how can you be blind if you are blinded word will disappear I'll come back yup the other question the difference between Ackman and Roman the Advaita Vedanta says no difference the witness consciousness I'm using the term because this this text uses the term Sakshi witness and that's why I'm using the term witness consciousness this witness consciousness is equal to earth one is equal to Brahman and we will see that it comes later on why use two terms if they are exactly the same the reality within ourselves Advaita Vedanta calls it the admin admin literally means myself I they a sense within the true eye not the ego and the reality of this universe is called Brahman yes and their two are same that's what Advaita Vedanta is trying to tell me one second there's a question there yes yes to the extent that you are aware of your of your true face without the mirror to that extent but a specific knowledge of consciousness requires an activity of the mind and the sense organs or something some activity in the subtle body which reflects you know we are we see everybody else's face we do not see our own faces this is beautiful story in Kashmir Shaivism where a devotee of Shiva meditated long and finally in a dream Shiva came to him and the devotee said there what he said that oh Lord I wanted to see you but I can't see you please show yourself in my waking state is just a dream now but you could just show yourself with and Shiva said all right tomorrow I shall appeared to you how look for the man with no head when he woke up he look everybody has a head no head look for the man with no head if you see you are the only one who does not have a head the way you see it see the world you don't actually directly see your own head so that's the answer yes smell Atman is Brahman that shivoham I am Shiva that is what you wanted to tell yes last question will end now Jeeva given by the above Jeep what carries and for about fun is the different I'll give it a precise answer in Vedanta G Walkman do you remember but what I began the talk with your face reflected in the mirror is a reflected face the pure consciousness shining in your mind is a reflected consciousness God created man in his own image the image the consciousness shining in your mind is the G Walkman that's exactly what we feel ourselves to be a sentient being with a mind and a body that is the Jeevitha that reflected consciousness enables this body and mind to function this body is a living body the mind functions things and does everything because of the presence of the reflected consciousness the sanskrit definition they are two part of sanskrit definition of the word Jeeva Jeeva prana the R&A that reflected consciousness which enables the pranamaya kosha of an ohm a kosher vegan a micro sure to function that exactly is the Jeevitha man if you identify yourself with that then you are the reflection you become the reflection of the Lord that pure consciousness becomes God then Lord I am thy reflection and thy creature you are the Lord the shadow the i7 literally the servant to the shadow of the Lord what Vedanta tells us says you are not a reflection you are that which is being reflected that makes the transition from conventional religion to the highest spirituality where you become one G what my realizes itself as Paramatma thank you very much we'll conclude here and take it up next next days on yes we shall announce the next class and the next fundamental question to be taken up will be the creation of this universe no less we are also for you talking about ourselves and pure consciousness but what about this external universe how is it created what is it exactly all that will be taken up next time so we covered a lot of ground how do we have waking and dreaming and deep sleep what is birth and what is death all this we have covered so that was fast work Oh poo nama the poornamidham poornaath poornam buddha jetty poorness your poon ahmad oh yeah Pournami Vava shisha t om shanti shanti shanti hurry he own tatse sri ramakrishna you