Video 8

Introduction to Vedanta Part 8 - Swami Sarvapriyananda - April 26, 2016

you you Oh son of a - AHA no panic - Sahabi diem cut a vulva hey teachers FINA Verdi Thomas - molded Bashar bhai Oh Shanti Shanti Shanti so we are studying the text trick trick vivica and we were on D versus 20 and then 21 so let's check a chance 21st ass Tea Party priam roopam Nam Jae young Japan Jochum our D etre Ambrym roopam jagged roopam Tata diam what does that mean it means that everything in this universe has five characteristics existence appearance it shines forth and joy or bliss and name-and-form us t means exists it exists body it shines reveals itself priam we like it it is a it gives us joy and a name and a form d verse tells us that the first three existence the shining forth and the joy aspect these are borrowed from Brahman these are indicated of Brahman and the name and the farm are the word so this is what the verse has told us let us remember the context the context is this Vedanta tells us everything is Brahman so whatever we experience outside is Brahman and v2 are if you look at the structure of any experience its subject an object you are the experiencer and you experience something so subject and object and if Brahman is everything then Brahman is both subject and object whatever we experience must be Brahman if it is true that everything is Brahman whatever we experience is Brahman and we the experience sir we also must be Brahman in some sense so inside and outside we must there must be Brahman and yet we do not see anything as Brahman we do not experience the universe as Brahman we see people and things and planets and stars and atoms and birds animals and so on and we see inside ourselves we see this person thoughts memories emotions perceptions all these things but where is Brahman in all of this what the one Vedanta tells us is outside the names and forms projected by Maya they borrow existence from Rahman and appear to us as this world and inside the mind it borrows consciousness from Rahman and appears to us as this individual being the thinker that no word what we normally consider ourselves to be we also has considered consider ourselves to be up thinking being a knowing being in Sanskrit pramatta so outside here is this world names and forms borrowing existence from Brahman so we experience everything in this universe as existing it is the table is the person is the room is even the empty space between us is we experience this universe as existing within ourselves our own thoughts feelings emotions we not only experiences existing but we feel awareness sentient consciousness so outside the names and forms have borrowed sucked exist from ramen and within ourselves our minds have borrowed such and jit existence and consciousness from ramen now this verse tells us we can find Brahman in everything that we experience we can find Brahman in everything that we experience we have to discern it how do you discern it in every experience it says you definitely have the experience of existence so everything that we experience in the world outside is existence plus name and form think about it whatever we experience it that exists if it does not exist we would not experience it now the what this verse is telling us is that existence is borrowed from Brahman that existence belongs to Brahman that existence points to Brahman and the rest of it the name and form this form of the table and then the concept we give to it a table this is Maya this is projected over existence what changes is the name and form it was a tree then it was a log of wood then it is a table maybe in the distant future it will be a broken table and pieces of wood names and farms have changed but at every point the tree exists the wood exists the table exists and when we experience it as broken table pieces of wood exists that existence they say if you consider it by itself is unchanging what changes are the names and forms that existence is permanent that you find everywhere unchanging in every experience when we are trying to understand this verse we had a little difficulty the difficulty is this in everything that we experience we find existence but when it says priam joy pleasure happiness we don't find happiness and everything that we experience in fact many of the things that we experience are not at all happy experiences and unpleasant it's more cloud den sunshine so what it says here is one way of understanding this verse I said I mentioned two ways one way of understanding this versus this the traditional way of understanding the verse is this all names and forms are capable of borrowing existence from Brahman obviously otherwise you wouldn't feel that they exist so everything borrows existence from Brahman that's one but only certain names and forms can borrow consciousness from Bremen and those names and forms we call our subtle bodies mind intellect so we're alone we find consciousness and in the mind in certain modifications in certain thought modifications of the mind which we call happy or pleasurable experiences or thoughts there alone the joy aspect of RAM and the bliss aspect of Brahman is borrowed the anand of brahman is borrowed let me restate this we experience us the existence everywhere we experience existence and party appearance shining forth consciousness only in our minds and we experience a steve harty priam existence consciousness bliss only in the what is technically called is suka car everything in the the modifications of the mind where happiness is found in the sattva commodification of the mind what they mean to say is that Brahman existence consciousness bliss is everywhere everywhere inside and outside in every entity in every experience only certain entities gross only certain all entities are capable of borrowing the existence aspect of Brahman only certain entities the subtle subtle body subtle matter is capable of borrowing not only existence but also consciousness from Roman and among the subtle bodies in the subtle body also when it becomes sattvic a-- when it gets up thought modifications not modification of the form of joy I am happy in that moment the mind reflects not only existence not only consciousness but also joy a steep part ii priam this is one way of understanding it and this is a good way of understanding it because it follows our experience it follows our experience we experience existence everywhere in a very every experience we experience existence + + consciousness only in our internal life in our our inner being in our subtle body in our mind in our intellect think about it you do not directly experience consciousness the table exists the microphone exists that much we can experience but the consciousness aspect of it is in my mind by which I experience this table and the microphone I do not directly experience any consciousness in the table or in the microphone and joy it may be Anand there may be there everywhere Brahman is there everywhere Anand the bliss is there everywhere but I experience it only in certain thoughts in my mind the happy thoughts we happy experiences so this interpretation follows our experience closely it does not mean that consciousness and bliss are not present everywhere it's present everywhere but not manifested not experienced everywhere that's one interpretation the other interpretation could be that no existence consciousness bliss out everywhere and are manifested everywhere it's only that we have to reimagine rethink what do you mean by consciousness so in some sense even what you might call in sentient objects might be conscious they are already beginning to think about a different kind of consciousness which matter might also so so called matter might also possess another way of looking at it would be an enlightened person would find existence consciousness bliss in every experience that's also another way of looking at it so these are different ways of understanding that verse now shall we go back - can you hold the questions we'll come to the questions at the end yes let's go to the next verse which is a follow-on to this verse 21 cover Agni Jalloh Vishu daiva terraeum nara they show up in such children and PDT Roopa nominee it's a follow-on to the earlier verse what follows from the earlier verse existence consciousness bliss are equally present Brahman is equally present in everything in the universe what is there in the universe the five elements today we think about more than 150 nearly 200 elements I think in the periodic table or more less and in the ancient cultures in India and all the Indian philosophies in Greece in China in ancient cultures they had only five without of only five elements there's a different logic to it they thought of the universe composed of Akasha space why you air Agni fire Arpad Jala water and pretty earth so the five elements and there's a logic behind it why they thought about it that way and so everything in the universe is made up of these five elements now what Vedanta says is existence consciousness bliss are present equally in all the five elements not only in the five elements in anything manufactured from those five elements for example he says God's human beings animals daiva period nor are the issue they are supposed to be higher beings in higher heavens in the Hindu mythology you speak about six higher heavens where you have seven words one hour above the above above the others are more subtler than the other and you have higher beings in mythological you find in the Hindu Puranas and in the other scriptures descriptions of these worlds but basically they are inhabited by beings like us and they have they're better equipped better bodies and better sensory apparatus and so on whatever whether those beings exist or not is not the point the point is even if they exist they are made of these five elements those bodies are made of these five elements as are these as are the bodies of animals period literally means serpents or lizards so superior bodies bodies like ours inferior bodies they are all made of these five elements and indeed then external universe that's also made of five elements whatever you experience are made of these five elements and all of these are in reality existence consciousness bliss then why so much diversity the diversity says because of name and form the differences between all of us all of us each of us here between us and the gods between us and the animals and plants and down to the bacteria I didn't know this I was listening to a science lecture it seems we think of ourselves is made up of body parts and then molecules are the tissues and the organs and going down to the solute cells but we have huge colonies of bacteria right living on our skins and inside us also and it's reading an estimate it seems less than 5% of the cells in this body are ourselves 95% of bacteria you wouldn't know that you think that we have a little bit of bacteria and most of it is us well it's not us in that sense most of it is not us also but they are basically most of them are good bacteria so they do a lot of services for us so they're sort of in alliance with us part partners yes all of that such difference such tremendous variety it says all these varieties are named and for our name and form at the basis it is just existence awareness bliss Brahman and that is appearing in all these ways through different names and forms and as we have read all these are projected by Maya now starts a new section this is the understanding that we have got inside us we are the witness consciousness shining upon the mind and the body we are the brush todrick the witness de sac she within the body and the mind system in the external universe Brahman exists as existence everywhere you see things names and forms but common factor is existence now the reality within us Brahman the reality outside us Brahman we have begun to understand this but how to make it a living reality how to fix our understanding how to break out of the habitual way of living and thinking that we our minds and bodies and this is an intention to universe which we are dealing with how to break out of that how to break out of the habitual pattern of dualistic thinking that we are all separate individual beings so for that what we have understood has to become a living reality has to become as real as what we used to think earlier now as our understanding has been changed by what we have studied so far now this has to be driven this understanding has to be driven deep into us we have to assimilate it Swami Vivekananda is to say that tell yourself I am that that realities I am that and that till it tingles with every drop of your blood this is assimilating the truth it becomes reality we are dear to D hypnotized ourselves we understand things in one way we behave and think in another way what we understand we have to bring our behavior our thinking in line with our understanding for that meditation is necessary in Vedanta it is called needed the asana Vedantic meditation is called needed the asana it is different from yogic meditation this difference has to be understood carefully as we go into this there are vast numbers of meditation techniques one group of meditation techniques is what we will call yogic meditation concentration where there is an object on which you concentrate externally or internally that's yogic meditation there is also another class of meditation techniques which come from the Buddhist mindfulness techniques where you don't concentrate on an object rather you try to maintain mindfulness awareness watching phenomena as they arise and subside that's another class of meditation techniques now what I want us all to appreciate carefully is that what we are going into right now is very different from both of these it's not concentrating on an object not is it being generally aware of objects as they arise and fall we shall see what it is how it is different now let us go into the meditation techniques 22 verse number 22 ooop action Amuro paid way sat-chit-ananda / aha Samad him saruba Dockery odd radiata baba he disregarding dismissing name-and-form focused on the existence consciousness bliss when all the time you mean all the time when I'm meditating not only when you are meditating whatever you are doing all the time here is another big difference between real antic meditation non-dual meditation and the other forms of meditation non-dual meditation can be carried and shouldn't be carried on anytime at any kind of experience whether you are sitting with eyes closed and meditating or your eyes are open and you're working or doing something you can do this now all the time keep your attention on existence consciousness bliss remember the five factors they mentioned existence consciousness bliss name and form the differences are in name and form the world is in name and form Maya is name and form disregarding the name and form focus on the existence consciousness bliss how are we to do that they be teachers now remember we are where are we to find Brahman we find Brahman externally and internally in the world outside with our eyes open as Sri Ramakrishna used to say if I close my eyes and there is God if I open my eyes there is no God what kind of God is this so if I open my eyes also I should be able to find God if I close my eyes and go within I should be able to find God so Brahman with eyes open Drummond with eyes closed two places we have to find in two ways in the world outside and in our internal private worlds so how do we do that so there are these two sets of meditation techniques they will teach us external and internal meditation techniques some our themes are bizarre curiosity hawawa he really means within us within our in our own minds and by he in the external world two sets of meditation techniques remember the purpose the purpose is to discover and focus on Brahman in the world outside and discover and focus on the witness inside which is also Brahman in our inner world two sets of meditation techniques why - because this is the very nature of our experience the structure of our experience is subject and object all our experiences of ourselves and the world so in the world you find Brahman within yourself you find from one so you need two kinds of approaches and two sets of meditation techniques so there will be six meditation techniques in all they will explain three internal and three external let's go straight into it number of people have been asking me when are you going to teach the six meditation techniques now that scares me a little because the meditation techniques in themselves are not important the real important work has already been done if we have begun to understand at least what they are talking about then the meditation techniques will be useful if you have begun to understand what they are talking about in the earlier 20 verses then the meditation techniques will be useful otherwise there'll be a nice exercise that's all and I sort of calm your mind and give you a nice feeling but it will not reveal brahman 23 let's go into the meditation techniques servi culpa nearly culpa some are did we do Reedy drishya shabda no Bettina savvy culper Pinard with ha now the meditation techniques let me a list give you a list of the meditation techniques our classification what's going to happen in the next few verses just keep this in mind I already said six techniques three internal three external antara means internal but he means or by here means external so antara samadhi three kinds of meditation techniques three types under and three types external or paahe now the internal techniques will be taken up first remember the purpose of the internal techniques we are to discover the witness within and be stabilized in the witness people say Swami I sort of understand what you're talking about in the class but the moment I step us out and go to the freeway units of so it all all disappears I can no longer be the witness now how do I get stabilized in my understanding that I am that witness consciousness for that three techniques are prescribed now these three techniques are again of two types savikalpa nirvikalpa with thought construct without thought construct with start construct savikalpa without thought construct nirvikalpa two kinds of techniques and these with thought constructs the savikalpa again of two types with the help of an object deshaun with the and with the help of a text shop down with so deshawne with the shove down with the with the help of an object with the help of a text now what what is the classification like internal external internal and/or external bahi or maha internal three types internal two types savikalpa nirvikalpa with thought construct without thought construct now the cervical permits thought construct again of two types with the help of an object dashana winter with the help of a text shop done with so what is the final list of samadhi x' let us look at the internal antara drishya nova de savikalpa samadhi internal with the help of an object thought construct samadhi literally antara shop down with the savikalpaka samadhi internal with the help of a of the text thought construct samadhi antara nirvikalpa samadhi internal without any thought construct samadhi and the same thing external which we'll come to later on so three here and three there that's what's going to happen all right now let's start the first one if you have the list in mind the first one will be internal with the help of an object thought construct samadhi but what is the purpose to discover and stabilize ourselves as the witness alright let's read the verse first gamma-d ashitaka drishya that's Akshay Twain Ajit Onam the high attrition widowed iam Samad his cervical baka let me explain it before I go into the first it will be useful to contrast it with other kinds of meditation techniques which we might be practicing or at least with which we might be familiar you see when thoughts come up in our mind the thoughts are about something in philosophical language the thoughts are intentional they are about something so when I think about a book so I have a thought about a book there's a thought and the object of that thought the content of that sort is this book now charts keep coming and going hundreds of thoughts thousands of thoughts they rise and fall and usually the thoughts are about different things you see a person you eat something you hear some music you think something you remember something else and you decide to do something you see something else and it goes on throughout the day hundreds and hundreds and thousands and thousands of objects your thoughts are about all these things so they are all different from each other they're all same because they're all thoughts but they're all different because each thought is about something else now in meditation what you normally do in yogic meditation is try to make the thought about the same thing so I'm trying to think about say Krishna so as I think about Krishna some other thought comes I just push it away and think about Krishna again think about Krishna I can think about Krishna again that is an attempt to meditate when the thoughts are different they keep coming but they are all about the same object not about different objects and so obviously you know it is a struggle because thoughts tend to go this way and all the way every which way but then you have to bring it back to your object of meditation that's usually what one does in meditation the object of meditation may be different it may be Krishna or Jesus or Rama or it may be Oh more a light or something an object which you constantly try to keep your mind on that's yogic meditation now and there is another kind of meditation the Buddhist awareness meditation mindfulness meditation where you do not try to focus on anything but you keep an awareness of what is rising and falling the objects which come and go in your awareness that's all here what we do is entirely different this has to be grasped how is it different when any object comes into your thoughts when you think about any object instead of thinking about the object what the text tells us is become aware of yourself as illumining the object the object comes look at this it's a book you say what if I ask you what is this you'll say it's a book I'll say no what you are seeing is the light reflected of the book if I ask you what is this it's a microphone know what you are seeing is the light reflected of the microphone it's the same light which will you means this book now which you lumens this microphone now what they're telling us to do is when I tell when I say this is a book take it in three stages one it's a book second I am aware of the book so it's just not a book you are having an experience of a book you are aware of the book that is what the experience is you are aware of the book the book comes and goes other objects come and go your awareness ray stays the same that awareness which is enabling you to experience the book the microphone the Swami and anything else all the forms all the sounds all the smells and tastes all the thoughts in your mind all of them come and go they arise and subside in your awareness now what they're asking us to do is use these objects use these thoughts we come and go don't focus on the thought focus on the awareness shining on that thought you can never know the awareness because you are that awareness you are that awareness which illumines the thought which is coming in your mind now just before this when you are driving here or riding the Metro bus here you're in experience was entirely different but that awareness was there you that awareness which was illuminating those experiences illumining those experience was there yesterday at this time you are having an entirely different set of objects which you are experiencing but you the awareness illumining those objects you were exactly the same ten years ago you forgotten what was there but one thing you can say for sure you that awareness that awareness was there before the birth of this body also that awareness was there not the thoughts not the body not the brain the awareness was there whatever was there was being illumined by that awareness it is that one awareness in you in me in her in everybody it is illumining the different thoughts coming in your mind in my mind in her mind and in his mind everywhere it's one awareness shining forth through us millions of years ago before life came on this earth billions of years ago that awareness was they will claim that this awareness was even before the Big Bang came it does not depend there are all objects to that awareness that awareness is what you are or I am in reality that is Brahman how do you stabilize yourself in that use the objects of experience whenever you experience something whenever a thought comes to your mind any thought when it comes to your mind instead of being stuck on that start instead of trying to control that thought or get another thought in that place or trying to think that start again don't give importance to that star become aware of yourself shining upon that thought become aware of yourself of the thought shining in your consciousness he says here comedy ashitaka the Shah in your mind various kinds of thoughts feelings perceptions memories arise all the time in our minds they arise take them up as they arise let them arise he says any bad karma desire anger good thought devotion affection kindness let them arise whatever is arising become aware of them arising in that consciousness in that awareness thing is you don't have to create anything here you don't have to imagine anything here it's right there in fact if you imagine you're making a mistake what they are asking you to do is look at what is right there right there right now all these thoughts feelings and emotions are arising in our consciousness in that awareness in that consciousness so it says desire etc chitta garish are the things which are known or or seen this she literally means that which is seen what is seen inside us thoughts feelings so desire etc are things which are which are arising in our awareness inside us that suck to annotate on them but become aware of consciousness as a witness to these thoughts now here is something subtle don't try to make that consciousness and object of your meditation you cannot you will never get it you'll never get it what we need to do is all the thoughts feelings emotions memories arising in the mind at this moment are not me the thinker which is thinking all this is not me it shines in me the light of awareness or it shines in me awareness just know that thinking mind the thinker the knower the thinker in the mind right now to be not me see it as being not me why is it not you because it is something that shining in your light it must be apart from you it was those thoughts were not there yesterday those thoughts were not there 10 years ago 20 years ago those feelings thoughts desires they're not there 20 years ago and yet you were there that awareness was there so that common awareness in all our experiences become have become aware that you are that witness touch sock sheet to energy eternal for this what will you use any thought whatever comes to your mind the important thing is not the thought itself don't try to focus on the thought focus on the witnessing consciousness become aware of yourself as not these thoughts not the thinker of thoughts just the light in which these thoughts shine happy ever we have all seen you know a ray of sunlight coming early morning into our room and the Brownian motion of the little wood dust particles motes of dust in the ray of sunlight imagine yourself to be that ray of sunlight I'm giving an example you are something much more beautiful than that imagining it that the ray of sunlight is that consciousness and all thoughts feelings they just pass through that consciousness come into the light of that consciousness and subside you are not the thinker free yourself from the this incessant thinking unstoppable thinking you are not that at all the thinker comes into being the moment be awake in the morning it was not there earlier in the dream it comes into being and disappears again in deep sleep there is no thinker and yet you the awareness was there aware aware of the blankness of deep sleep aware of the dream worlds created by the mind aware of the physical world presented by remind and the census now you are that awareness unchanging immortal awareness it says D hi ade drisana with diam meditate thus stabilize yourself thus with the help of a trisha with of the help of an object what object a thought a thought is an object we make the mistake of thinking the thoughts are the subject and the world outside is the object to consciousness to awareness thoughts are objects which you in illumined directly through these hearts through the thinking mind and the senses the sub world outside is illumined and experienced the world everything in the world is an object the body is also an object all the thoughts feelings emotions memories are also objects to consciousness which you are dashana with dorium samadhi savikalpaka this is Samadhi with a thought construct with the help of thoughts using a particular thought as a reflector it's like let me give you on a beautiful example I see my face in a mirror I see my face reflected in the mirror what do I see I see the mirror and I see the reflection but I do not see my face directly now what they are asking us to do is looking at the mirror looking at the face there now become aware that you are not the mirror not the reflected face you become aware that you are the faith that which is being reflected in the mirror you cannot still see it but you realize you are not this the real face is not the one reflected in the mirror the real face is that which is being reflected now thinking thus becoming aware in this way you're putting some distance between yourself we are putting some distance between ourselves our true self and the thinking mind then what do you do next next step so these are not alternative techniques these are steps the three steps twenty five are sung searched on and so Prabhu Dwight of Arijit ah a smithy shabda vidoe iam Samad his savikalpaka now comes the second step the second type of internal Samadhi do you remember internal with the help of a text thought construct Samadhi antara shabda with da shop de vida savikalpa samadhi that's what we are going to do now now what is the purpose now we are using a thought becoming aware of ourselves as that which illumines the thought now drop the thought the next stage is to drop the thought it's like I have a mirror and my face is reflected in the mirror by looking at the reflection I become aware of my real face I still do not see my real face I cannot I become aware of my real face now I don't need the mirror or the reflection I drop the mirror and the reflection and I use these words I am that real phase which was being reflected in the mirror just to become stabilized in that otherwise my mind keeps going out to the mirror now you use a Vedanta text which tells you what you are because you cannot directly experience what you are you can directly experience only objects in your light but the light itself cannot experience itself directly as an object so what you do is use avid antic text use a vedantic text this Vedanta text is like the mirror which tells you which shows you what you are once we dismiss the abdi thought I was thinking a thought maybe Oh more some thought now I become aware of myself as the consciousness in which the own thought shines then I dismiss the thought itself and I tell my self this I am a Sangha completely unattached look at these powerful words these are pedantic texts they're alternative text one might use but here a certain set has been given a Sangha completely unattached imagine all the things that you have experienced in the world till this point till today they've all come and gone in your experience the objects of experience the things that we have eaten the sounds that music that we have heard the people we have met relationships of possessions houses they're all come and gone not one of them have we been able to hold on to the things which appear in our consciousness also disappear not one thing we have been able to hold on to not even this body this body is continuously going changing becoming older not even the body no person you can hold on to all the persons even the most beloved persons we have in the in our lives it is true that at one time they were not there and it's equally true at one time they will not be there all the positions that we have had in this world it is true that what one time they did not have them and it is absolutely true there will come a time and soon that we will not have them house bank car whatever this body this body that also our most cherished thoughts our memories our knowledge which we have built up everything has a reason will disappear one day it will go away in all of this you wear that consciousness you are that consciousness you will remain that consciousness that consciousness is completely unattached to anything in fact the proof is every night when you go to sleep the entire universe slides away from you every night not one thing in this universe remains with you when you go to deep sleep everything goes away if I did not awaken from my deep sleep what would remain with me nothing of this universe this universe this planet this miss body this our identity nothing nothing remains the problems our projects nothing remains you know when they say you have to practice detachment in Vedanta many people say oh so on it is so difficult to practice detachment you are you are Swami's and you are practicing detachment that's great but we are householders we are in this unique world we are attached how can we give up attachments we are so attached and vedanta says to us to such people that you are you do not know how unattached you already are you don't have to practice an attachment you don't have to practice detachment you are completely detached even to the most beloved person object thing which you possess completely detached at this moment imagine the greatest attachment possible in human life in all life the love the attachment of a young mother for her baby the love of the attachment of a young mother for her baby the thing which is always on her mind and in her heart is the child consciously unconsciously attention is there and that young mother when she goes to sleep at night I can people smile when I say this is Sami because you're a Swami you don't know young mothers don't get much sleep at night okay but when they do get sleep at night then they go to sleep at night she forgets the world she forgets the most beloved thing most important thing in the whole universe for her her own little child sleeping in the in the cart next completely forgets no attachment and she goes into this state of consciousness not in in terror or what I am what's happening I'm losing my beloved little child no in great joy and relief she goes into that state we never think about it that way you're come detached from the object of the greatest attachment also right now without any vedanta you are that completely detached consciousness a sangha use this text that consciousness in which the thought was arising dismissed the thought that consciousness is unattached searched on and you are existence consciousness in place so Prabha everything depends upon you for its illumination for being experienced you depend on nothing for elimination you are the light of the universe every day in our hymn when we worship in the evening the Vespers we sing light of light Jyothi Raj Ooty puja Lalique under which shines within our hearts that is exactly what you are swapped brother Jyothi Raj o the light of lights this is what we really are light of lights and do I eat over in chitta a very powerful word here devoid of duality that consciousness is divided of duality because it is existence itself whatever exists appears in it all the objects that we experience in the world the universe out there the people the body mind everything is actually nothing else than the consciousness which we are it's not a second thing it's just a name and form spread upon your own existence by Maya I'll repeat that it is your own existence which appears to you as your own mind body and external universe dueto vegeta there are not two there is no second thing apart from the consciousness which you or I am that consciousness that primordial the Bible you find I am that I am before everybody else before everything in the universe the Lord says I am that primordial I am is what we are all of us one now dueto vegeta there is no second apart from it there is no second whatever we experienced a second is in reality that consciousness alone appearing with a name and form appearing to be different from us us me I am this us me means I am this has to be connected to the terms the four terms which we used Assam gas me searched on and thus me swap promised me Dwight Awad G tOA's me I am completely detached I am existence consciousness bliss I am self luminous subproblem I am non dual use these words repeat these words to yourself in the mind in the second stage after dismissing the thought that consciousness is unattached that consciousness is existence consciousness bliss that consciousness within me is self luminous that consciousness is without a second there is no nothing apart from it repeat that then what will happen then you need to drop these words also the thing to do that that time is not to do anything more the next stage is the nirvikalpaka without a thought construct the third internal samadhi the final Samadhi where you drop the word the word is also thinking this word when we repeat to ourselves it's also thinking stop repeating the words just relax into it that internal nirvikalpa samadhi cannot be attained with effort effort goes only up to this when you are stabilized in that you don't have to make an effort it's like looking at a mirror seeing the reflection becoming aware of yourself as what is being reflected stage one drop the mirror tell yourself I am that which was reflected then stop telling yourself remain as you are exactly in the same way use a thought I am the consciousness in which thoughts appear in disappear drop the thought tell yourself that consciousness is a Sangha searched on and so Prabha the one Jeter then stop telling yourself drop that telling that is are still you're still using the mind stop using the mind then you come to the third and final stage you just relax into this stage this is mid-week alpaca samadhi 26 we just read it and take it up next time again so our new booty reserved a shot tricia shabda picture to nirvikalpa samadhi shot Navotas theta d pervert so on a booty resolve a shot there will be a kind of intoxication you see one of the first things that happens when you try to practice it also an enormous burden will be lifted from your shoulders the burden which we have been carrying around in our lives this little body little mind it's the insecurities it's anxiety is it's its little history its little projects it's guilt its anger its frustration all of that drops off so you get a sense of tremendous sense of freedom a tremendous sense of eternity a tremendous sense of being grounded in something absolute so on oovoo t resolve a shot rasa means a joy kind of intact intoxication or joy will come from within it's not a feeling the joy is not a feeling it's something infinitely more real than feeling it's there when you sense it you will feel that it is there it's nothing within the mind it seeps into the mind but it's something comes that comes from beyond the mind so R no booty rasa or a shot then what will happen chub de drishya opaque co2 thoughts are dropped and the text which we were using I am detached I'm existence consciousness please drop that what do you do don't do anything just relax into it don't disturb that that state he says it's like the non flickering flame of a lamp it's from taken from the Gita some are the perfect Samadhi is when the flame of the lamp is absolutely straight that it's continuously burning is absolutely absorbed this is the deepest possible absorption the mind is still there but is completely absorbed and it is what is called Nehru a Shia object las' mind is fully aware you haven't gone to sleep the mind is fully aware but objectless and you remain as you wear what you have always been that primordial I am that I am this is called internal without thought construct Samadhi practice this again and again you will see a new kind of self identity will develop will be clear that I am NOT this body and not this mind I am that which shines in the near become pakka Samadhi weak very clearly it's always there it's only near we calpico samadhi in this one we get doubts are removed then there is no doubt about it anymore it doesn't see in theoretical anymore all right we'll take the question now we've got a time for a couple of questions yes in here we called baka Samadhi no more questions will be there that's why I told him to wait until we go to Newsweek Alper cassava yes yes now I'll tell you briefly now the difference is there and it is understood through our own experience our daily experience when I say this table and that bench name is different form is different but you know this is also wood that is also good what is invariable and unchanging between the two it is the wood even better example would be the same piece of gold is made into a ring melted and made into a necklace melted and made into a bangle it's the same thing the name and farm keep changing in the same way in all our experiences make two divisions they are composite experience when I say table I am experiencing a table its composite of two things table is bench is man is woman is planet Earth is anything that you experience see that it's not a theoretical thing you are experiencing it as is exists all right so far now what they are saying is focus on the existence aspect of experience not on the table bench planet man woman not on that you will find there is a common existence running through everything I say like a thread through many flowers flowers or pearls Anna pearl necklace a thread common thread runs to everything in the same way existence runs to everything if you try to think like that or feel it one more thing will happen you will immediately feel it's that existence which is common to everything is not out there the table is out there but the existence of the table is my existence you will feel it it cannot be explained philosophically but you can feel it it's my existence upon which the table subsists so what you do in every experience instead of focusing on the name and form focus on the existence that is the being the pure being there you see what good does it do well that pure being is unchanging the name and form keep changing all problems are in the name and form the pure being has no problems at all that's the problem of being enlightened you can't complain anymore if you complain you are not enlightened if you but if you are in light you have to choose yes well we keep it aside for that for the time being but if forgetting about name and form does not mean that name and form will disappear you can go on interacting with the world as you wear but you know something deeper now it's see how it solves your problems it's like this a little boy goes to a fair and in actually this works well in in Calcutta in a fair they have they have these little toys made of sugar of candy cotton candy butter little toys they are made of horses and lions and soldiers dolls little dolls made of sugar and little boy tells his mother that Oh mother I want the lion the shopkeeper says we are out of lions but you can have any of these and the bias is no I want the lion and the mother says look my boy they're all the same it's not the same how can the lion be the same as as the deer or this elephant now for the mother it's no problem the boy is stuck on the name and the Frog this is good and that's good it's better and that's not not as good but the mother knows the substance and the mother knows what what the boy means by a lion and the tail defendant tiger so the mother can interact at the level of the child but mother knows something deeper that they are all sugar in the same way you can continue to deal with the world as you were dealing earlier it's not that the name and form will be erased it's just that you would know something deeper you are aware of the reality which appears the sugar which appears as this world question yes yes how do you drop the thoughts it's easier said than done but what you do is the advantage here is thoughts will keep coming all you have to do is you're trying to get into this thoughtless this beyond thought state of mind and thought comes up but here you have an advantage what do you do you go back to the first method become aware of the thought shining in your consciousness then drop the thought and say that consciousness itself is asanga sat-chit-ananda so proper weight / jitter stop saying that you remain acts at consciousness again a thought comes up and it will no problem the thought will only drive us back towards the consciousness in other kinds of meditation what happens in the yogic meditation is you are trying to hold on to one thought and not think other thoughts so in all of the thought comes you have to let that go and hold on to this one here you are holding on to a reality which is shining on that thought so every time the thought comes you just have to be aware it's shining it's shining after all at the thought is shining you are experiencing that's not how are you experiencing it in your awareness become aware of the awareness directly you cannot become aware of the awareness of course be aware that the thought is shining in the awareness you are not the thought good I think many are in Samadhi in some stage or the other three different states one thing and just tell you that many people I have been initiated they have got a mantra and Ishta devatha so do not ever mix these two computer language they say firewall what the Guru has said the mantra and the way the Guru has taught keep that sacrosanct that time of practice and that that is absolutely not to be interfered with and this is another thing that we have learnt by the way and you can try it out it is it is interesting it's interesting most people say it gives them a headache when they try to do this all right let's stop here today Oh Shanti Shanti Shanti hurry he own that's at Sri Ramakrishna Capernaum you