Video 27

27. Katha Upanishad | Mantras 2.1.4 - 5 | Swami Sarvapriyananda

may the lord protect us both teacher and the taught together by revealing knowledge may the lord protect us both by giving the results of knowledge to us may we attain vigor together let these what we study be invigorating maybe not careful at each other home peace peace peace so we are studying the qatar upanishad the wonderful dialogue between yama the lord of death and the little boy nachiketa we were on mantra number three we had done three um in the second chapter first section uh we had done one through number three where it was said yay na rupam rasam gandham such a profound statement that by which do we have all experiences of life all our life worldly spiritual philosophical day-to-day activities scientific religious everything even up to seeing god experience some mystical experiences everything is made possible by one thing what is that consciousness and he says that by which you see you hear you smell you taste you touch you think you remember you desire you feel the sense of self existence self awareness so all of it down to he says every experience of life where there is a contact between two things the experience of life he including up to sexual experiences he says maithuna up to everything is included nothing is excluded all of that is made possible by consciousness awareness this is indeed that indeed what this is what you had asked for nachiketa you had asked that what is the secret of the atman what goes beyond the dualities of life what is immortal what solves the mystery of test this is this consciousness which you are your real nature all right now what's going on here as before we go to the fourth one all right let me chant the fourth mantra and then we will take a step back and see what's going on here fourth mantra [Music] mahantam vibhumath having realized the great all-pervading self through which a man perceives the objects in both sleep and waking state a man a wise man does not grieve all right so what's going on here actually i want to um give a little background for these verses which these mantras which are going to start with this background everything will become clear what's going on because many many things will be said now it is here that we will see the importance of um vedanta the text that we had done some of you had joined this for the vedanta sarah class some we have done by yourself we have followed the lectures online the text vedanta sahara is meant as an introductory text to advaita vedanta all the others are also introductory texts like um but the uniqueness of text like vedanta sarah this is another one there's another there is two basically vedanta paribasha to some extent but vedanta especially because it is a set of definitions it gives you the concepts in a nutshell so once you have that and then you go back to the original sources what are the original sources upanishads so when you come back to the upanishads and mantras like this which we are going to see now if the definitions are clear if you if you have read vedanta sarah i'll remind you of that and then everything will fall in a pattern even without vedantissara one can understand it of course but it's much easier if you remember the vedanta sahara what we had studied in vedanta sarah and i'll remind you so in vedanta what is done is two steps to the not two i repeated this often to realize who we are to get the answer to who am i first of all we have to see that i am actually not who i thought i was what did i think i was and the body and the mind and only this body mind so i am this much only and everything else is the other separate from me and this was my unexamined belief about myself it's not even a theory it was my reality i live like this this is what i believe what i practice how i live my life but what vedanta says step one is that no if we examine it philosophically if we inquire which are we will begin to see i cannot be this limited body there's a body but i cannot be this limited body only i'm something deeper than this i have and thoughts feelings emotions which are not body it cannot be reduced to physical body then we examine my thoughts feelings and emotions i begin to see i cannot be that mental body also the physical body is called stool a shadeer a gross body physical body mental body is called such prasarita subtle body but both are bodies i am not a body and that which is in the body through the body using the body but transcending the body also so what is that to which the body and mind both appear and that is consciousness so that is the first step in advaita vedanta step one what we just did that by which you see hear smell taste touch think uh you enjoy suffer that consciousness what is being done is you are being asked to see that you are consciousness everybody will say that i know that i am conscious now i mean i'm conscious i know that everybody knows what you have to tell me no but our idea is i am a body with consciousness what vedanta wants you to say is your consciousness with the body your identity is consciousness you step back into awareness and from there everything appears to you the world appears to you the body appears to you you are not the body with to whom a world appears both body and world appear to you the awareness even all thoughts feelings emotions appear to you are experienced by you the awareness so you the awareness makes the experience of life possible but that's just step one because what we have done in this step is create another separation till now we are thinking i am this body mind this person and everything else is separate from me why ever be thinking that that's natural even an animal thinks that there is that funny story i told you a few times i think one scholar went to a non-dualist monk in the himalayas and said you know in i don't really get this non-dualism of yours this pundit pandita scholar i think dualism is true dwight dualism is true then the monk said to him that duality is true even that yonder cow knows that because i am different the grass is different i need to put the grass in my mouth the cow knows that this is instinctive subject object in every living being i and not i they don't think in this way but the instinctive subject object behavior is there in every living being so even the cow knows the duality is true but you are a pundit tell me something new if you are really a scholar a pundit you have to tell me something new why tell me what even the cow knows so yes the in upon inquiry it is seen that i am not the body not the mind i am awareness true but this is a new kind of duality awareness and not awareness i am awareness the self self and not self earlier self and not self was what body mind is the self and everything else not self atma anatma but now the new duality is what i am consciousness i am awareness self everything else mind body world not self still duality still two realities everything is classified under not self and awareness under self still duality this is sankey and duality prakriti purusha duality yoga patanjali yoga's duality prakriti and purusha consciousness and matter prakruti is matter energy nature practically literally means nature and purusa means consciousness now remember advaita vedanta is not about a duality central message of advaita vedanta is not even that you are consciousness that even advaita sankey will tell you yoga will tell you some schools of buddhism will tell you that your consciousness but what is the message of advice there is one non-dual reality in this universe there's only one non-dual reality not multiplicity and you are that non-dual reality brahman one reality oneness is the truth of this universe and you are that oneness this is advaita vedanta ekameva dwithiyam one without a second existence consciousness bliss tattoo mercy that you are so this is advaita vedanta so oneness has to be established without oneness there's too much stress on um seer and the scene i am the consciousness and the five koshas five levels of the being or waking dreaming deep sleep i am the witness of waking dreaming deep sleep all it is duality this is not advaita advaita is oneness so this duality this what we did till now in all this drig drishya viveka the discernment of seer and seen pancha kosha viveka it's a discernment of consciousness from the five sheaths uh avastatra viveka the disadvantage of consciousness from the three states of waking dreaming and deep sleep all of this first step but essential first step now after the first step we must establish oneness why if oneness you wanted to establish oneness why did you take so much trouble to separate because oneness cannot be established on the basis of body clearly there are so many bodies there's so much difference in this world it cannot be established on the basis of mind clearly there are so many minds so many persons here itself is say 67 67 persons are there so but on the basis of consciousness oneness can be exist can be established so first you isolate yourself as consciousness and then from that consciousness basis you bring the whole universe back into yourself so bringing that whole universe back into yourself the oneness of all existence that is what is going to happen now right now we talked about consciousness by which you see hear smell taste touch all experiences are possible you are that consciousness now from that perspective we will see oneness of all existence notice vivekananda when he teaches vedanta his unique vivekananda language he says what does he teach divinity of the soul and the oneness of all existence divinity of the soul is a beautiful expression that i am pure consciousness i am this immortal awareness and then next oneness of all existence so these are the two things and there's oneness of all existence then only advaita non-duality is established all right now how do we go about establishing oneness of all existence on the basis of consciousness this is the question how do we now go about establishing oneness of all existence on the basis of consciousness and entirely experiential not speculative so oneness quick recap of the story we heard in vedantasara then all this will fall into place very easily it's it's very um it's elegant very mathematically like a pattern what did vedanta tell us remember which means reality is existence consciousness bliss non-dual brahman or simply consciousness let's just call it consciousness and everything else is an appearance so how do things appear because of the extraordinary power of maya which can project brahman existence consciousness bliss into a variety of forms and hide the reality of brahman so i'm just summarizing sarah what happens brahman itself appears or consciousness itself appears as its own objects as its own experienced objects how what does it appear as first it appears as if you remember space and then it appears as air and fire and water and earth if all this sounds very archaic to you that was the old cosmology today you might say it appears as super strings and quarks and then you know all sorts of matter and energy and all that is produced from that now um this appearance of the universe from consciousness comes in three stages if you remember causal subtle gross in sanskrit karna causal sukshma subtle stool gross so itself is the causal state so consciousness is first it's appearing as its own power which is maya and why i'm saying appearing because consciousness is not transformed only consciousness is real everything else is an appearance to consciousness even maya is an appearance to consciousness in consciousness it's not a second reality apart from consciousness so the non-duality the oneness of consciousness is never violated so it appears as maya and then next what happens consciousness through this maya is projected as the five subtle elements akasha you sky or space and wind and fire and water and earth these five subtle elements they combine to form the five gross elements again the five gross elements are again projected from there from the subtle elements pipe subtle elements what are formed we form the subtle bodies what are subtle bodies subtle bodies are the if you remember the uh vigna my kosher mano my kosher prana my question mind intellect um then memory ego and then prana the life forces the powers of the prana including the the the senses the capacity to see capacity to see hear smell taste those powers they're all part of subtle body what is the causal body maya itself subtle body mind and life forces and then from with the gross elements are formed the physical universe and our physical bodies what kind of physical bodies all kinds all plants animals everything all right this is the order of manifestation recap recapitulating consciousness maya five subtle elements five gross elements subtle elements combined to form subtle bodies gross elements combined to form physical bodies and of course physical universe so remember our original request how we can establish oneness on the basis of consciousness all right now something interesting happens all these things maya subtle elements subtle bodies gross elements gross bodies and universe all of them they are one thing in common they exist that isness the existence of all of them is borrowed from brahman brahman appears as the existence of all this and all of these are names and forms and they are superimposed on there they depend on brahman for their own existence so everything that you see around yourself one thing notice they all are existing otherwise you wouldn't see them see them or smell taste touch them every entity in the universe from the tiniest thing to like a quark to a massive quasar they all exist that existence is brahman just like ornaments gold ornaments there are various many names necklace bracelet ring tiara but their very existence is the gold without that gold they will not exist everything else is imposed by the jeweler so all things exist that existence borrowed from brahman brahman is sat being now brahman is also consciousness chit what happens now the unique part of it is that a part of this this causal body subtle body and stool the gross body they they can actually one thing they can do is not only borrow existence from brahman but they also borrow consciousness from brahman when they borrow consciousness from brahman that borrowed consciousness is called reflected consciousness reflected consciousness so consciousness is reflected in maya consciousness is reflected in subtle bodies consciousness reflected in gross bodies also from maya to the subtle body to the gross body i mean like right now you can feel not only the mind feels conscious but the body also feels conscious and the consciousness is borrowed by our causal body first there you don't feel anything because it's darkness of deep sleep that is borrowed by subtle body you feel conscious in your mind in fact the place where we feel conscious and all of consciousness studies is concerned with the mind only but also the body feels conscious as far as long as your nervous system is working and you're awake you feel very aware in this body now you say ah nakagra when consciousness is reflected in causal body subtle body and gross body there are these two kinds of reflection one is the reflection in the total causal body maya and another's reflection in each part of that causal body remember maya can be subdivided endlessly they are called agana or avidya then consciousness is reflected in total subtle body cosmic mind and also reflected in individual minds like our minds consciousness is reflected in total physical body all bodies taken together and also in each individual body so now you see you have six six three pairs six what what are these three pairs or six reflections of consciousness same consciousness now appears reflected in maya or con associated with maya or reflected in maya vedanta defines it as [Music] consciousness associated with maya what is that called ishwara ishwara god ishwara maya consciousness is reflected in individual causal bodies in aggyana in our ananda my question consciousness with ananda my kosher uh is called pragya this is a term from mandukya but you find it in vedanta also so this first pair consciousness as such remaining the same associated with reflected in causal bodies what kind of causal bodies are there individual gods causal bodies endless all of us but also one total causal body called maya consciousness with maya is ishwara god consciousness with individual cultural bodies is many many many called pragya second pair but still remains the same consciousness second pair consciousness associated with causal body plus the cosmic mind the total subtle body total subtle body means all minds linked together cosmic mind consciousness with cosmic mind is called very well known character hiranya hiranya garbha so all these terms are very commonly used in vedanta and this you or this division you find very clearly in vedanta this is basically the plot of vedanta consciousness associated with individual mind each of us each of us with consciousness with individual mind consciousness plus individual minds is called if you remember what is this digest i am called pragma in my deep sleep state i am called taija in my dream state so this is the second prayer hiranya garbha how many hiranyakarbas one how many thai just many how many ishwara one god is one ishwara and how many pragma many many many as many all of us um so when i become tigers am i not pranking anymore of course you are the pragya is the inner layer that ragi along with the mind will now be called new name is given causal body is always there if i put on a shirt and i put on a vest when i put on the shirt the rest is already there inside then only shirt then only the other the cloth external cloth gross body then the shirt is subtle body and behind it the best is causal body i'm just giving an example so then you come to the third pair which is consciousness associated with all physical bodies that is called that consciousness is called hirat consciousness associated with all living bodies together it's called virat that is the thing that arjuna saw in 11th chapter of bhagavad-gita the experience he had vishwaroo padarsana virat the vast this vast universe the physical universe with all beings together one consciousness behind them will be not but the consciousness is also associated with each individual being see all of us you can see the individual bodies here consciousness associated individual body is called vishwa how many visuals many many many how many there are one now you have six first pair ishwara and pragya what is that ishwara pragma pair same one consciousness but appearing as one god and many jivas sentient beings in the state of deep sleep second pair of consciousness associated with all minds cosmic mind hiranyakarpa and conscious that shame consciousness with each mind is called taijasa when do you find this how many digesters many many many how many hiranyakarbas one when do you find this in sleep in dreams when you're dreaming and then when you are awake to this physical world same consciousness associated with all beings is called virat and it each individual being separately is called vishwa how many vishwas many many many how many there are one where do you find virat and vishwa waking state where do you find hiranyakarba and taijasa dream state where do you find ishvara and pragya in deep sleep causal state in waking state is ishwara there or not of course it's there in waking state is hiranyakaba there or not of course then if you have a mind then hidden negative is there individual minds are there cosmic mind is also there in the waking state is the full manifestation this is where including the lowest manifestation also is included the physical manifestation all right now notice one thing here one takeaway in this detailed complex story one takeaway is consciousness is one even when it manifests as each one apparently has so many jivas it's one consciousness it's like just like being in a barber shop and in the hairdresser's saloon and when you look around so many mirrors are there your own face appears as ten as a hundred as a thousand endless reflections real face one reflected face many many many many so real face remains one similarly consciousness remains one without a second but appearance manifestation many many why because many mirrors are there what are the mirrors for consciousness causal body maya and individual causal bodies ignorance then what further mirror cosmic mind and individual minds cosmic cosmic body and individual bodies these are all mirrors for consciousness and consciousness sees its reflected faces in so many ways reflected faces are not the same they depend on the mirror you may have a shining platinum mirror you have a beautiful face oh what a wonderful face you may have a twisted dirty concave mirror you say whatever ridiculous face both are your reflections your face is exactly the same both are your reflections with maya consciousness reflects itself as ishvara the omnipotent omnipresent omniscient god of the universe creator of the entire universe preserver destroyed of the universe and with again a tiny part of that maya the same consciousness reflects itself as the sleeping snoring deep sleep individual totally useless our condition the same consciousness reflects itself in the cosmic mind as the most powerful glorious but the cosmic mind which has a repository of all power knowledge uh everything is there is like cosmic internet and it reflects in the individual mind as our particular minds with limited power limited knowledge mixed up with desire and suffering and all of that and then it manifests in the physical universe same consciousness in the magnificent mirror of the total physical universe this vast physicality also it manifests in each individual component of the physical universe as this little body is subject to birth and aging and decay and death so this is the game which is being played by consciousness all throughout with manifestation without manifestation it always remains one without a second that's the point yama is now going to tell nachiketa nasi has told him you are consciousness you are awareness you are perfect and immortal as it is but what's all this what's going on here what's my life what is going on what is my father what is my how do you explain all that on the basis this explanation it is all reflected consciousness all right where did the reflectors come from where did the mirrors come from from you the consciousness alone through maya remember the five elements they are the reflectors when they get together and make minds subtle body reflector when they get together make physical matter and organic matter and body physical bodies then physical body becomes reflected but all of them what they reflect back to you is your face and what face do you see everywhere consciousness awareness so this one consciousness in all beings krishna says to arjuna and the gita aviva one and is in all beings and appearing to be divided as if even as if divided know myself as the one number of all the fields in every field and the one over who says this krishna that is one consciousness um all right why am i saying something suddenly summing up vedanta sarah for you now you'll see how easy it becomes the next few mantras are all meant to establish oneness of consciousness the whole universe is one not different from you all beings are not different from you the one consciousness which i've already told you some of these mantras the one which we'll read now the fifth mantra fifth month i think or fourth mantra fourth mantra we'll show you consciousness appearing as pragma and ishwar in the causal body each of these mantras will establish oneness with the level of one in one of these six pairs this one will show you the consciousness appearing as ishvara and pragya the same same consciousness at the causal level next mantra fifth mantra also will show you the consciousness appearing as ishvara and pragma the sixth mantra and seventh mantra will show you uh consciousness appearing as the cosmic mind and consciousness identified with cosmic mind consciousness identified with individual minds same consciousness and finally one more mantra will be in the eighth mantra probably will show you consciousness identified with entire physical universe virat and individual bodies the g was the vishwas all throughout one non-dual consciousness this you'll see there's no diversity here whatsoever when when are you seeing when is he saying no diversity in the midst of experience of all diversity yes in deep sleep no diversity is experienced but once you dream or wake up you'll see a multiplicity of things in your dreams also multiplicity is seen though after waking up you know it was all in your mind only then in waking state also such a multiplicity scene even when you see multiplicity there is no duality no multiplicity no plurality it's an appearance of plurality multiplicity or duality always it is one non-dual self and you are that this is the famous swami vivekananda city i mentioned yesterday sitting under the tree and kakarika near almora he realized microcosm and microcosm are built on the same plan what is in our physical bodies right now we are vishwa in mind we are digesta in deep sleep state in the causal body we are um [Music] in the macrocosm and it is virat hiranyakarbha and ishwara but behind these six pairs these three pairs is one non-dual consciousness microcosm is equal to macrocosm this old bengal is saying some hindi sayings also like that a unit is also there in the cosmos it's same consciousness reflected in this little one and in the vast what are you are you the little one or the vast no as long as you think you're little one then you're a jiva and the vast is god but the cosmic the cosmic is gone but beyond the little one in the cosmic is the true infinite you are that infinite you are reflected in this little one as jiva and in the vast as god you reflected in every drop of water in the ocean and you reflected in the whole ocean also but you are not in any drop of water nor are you in the ocean you are the sun shining in the sky this is what this is the message and finally you will wrap up by saying the result you will what is the result of such knowledge they go beyond sorrow good now let's we will cruise through these mantras happily oneness is to be established [Music] i read this just now i did the translation also what does it mean this is using avastite waking dreaming deep sleep it says you experience so many things right now what things the earlier mantra said didn't we say with the help of consciousness you are seeing hearing smelling tasting touching and in dreams also you experience so many things people and your own self in the dream also you project yourself so multiplicity is experienced in waking and in dream swapnanta means contents of the dream jagaritanta means contents of the waking and both whatever you see in the dream including the dreamer and the dream world whatever you see in the waking waker and the waking world that consciousness that fourth the turia i'm bringing in a little bit of manduka here the theory by which all of this is lit up what is that that is also the exactly the same in um deep sleep the blankness of deep sleep is illumined by that same it's called pragma and that is also ishwar he says next one mahantam devumat maanam the vast here we i feel i am a little consciousness in one body mind but he says that same is same consciousness in all bodies minds who is that ishwar vibhum all pervading lord mahantam this is these are terms used not for us because we don't feel particularly vast we don't feel all pervading i pervade this body i pervade i am not vast i'm small even if i'm consciousness i'm a little flickering like lamp light in this body mind so no it is the same light in all bodies and minds same light in behind maya same light behind our deep sleep also matwa having realized that it is the same but what realized means shankaracharya here says oh i the consciousness in this little living this this living being and i the consciousness who is behind god and the same consciousness with maya i alone appear as god with this one individual ignorance i appear as jiva realizing this does not grieve you go beyond sorrow that consciousness what sorrow can it have body has problems mind has problems actually body and mind also don't have problems you might say why because problems and suffering are there only when consciousness is there who who suffers can matter suffer can matter suffer no if see there is a small problem here like a heat wave or a flood and we are so worried so many people are suffering but out there in the cosmos star becomes a nova and swallows up entire planets what a great disaster but supposing no living beings are there we look at it as a cosmic phenomenon we don't look at it as a tragedy do we look at it as a tragedy a supernova explosion it's an amazing display is it a tragedy no but if on that planet living beings had been there we'd have said what a terrible tragedy why is it a tragedy [Music] it's not even life you have to go deeper who when does it become terrible when we suffer to suffer you need consciousness identified with ignorant of its own nature identified with mind and body then only suffering is still first of all identified with mind consciousness identified limited by mind is the one which suffers consciousness set free knowing that i am the one reality whatever happens to the mirror will apparently affect the reflected face but it will not affect me the real face so he says the the spiritual seeker is not does not grieve anymore no matter what happens to the body it goes beyond sorrow brahma he says there is a saying in upanishad it says the knower of the self the one who has realized the true self goes beyond sorrow look notice this um the first line swapnantam jagarithantam one who sees the contents of dream one who sees the contents of the waking that consciousness this the is associated with the vast all pervading that is that god so the first line talks about you the witness consciousness and the second third quarter of that this verse talks about god in the mahabharata that dao art the first line is thou you the individual and the second uh in the second line you get that god and they are equated how are they equated how is the macrocosm is equal to microcosm macrocosm is equal to microcosm is equal to consciousness is equal to i can you say how is it that thousand faces are equal to one face see one reflected face and thousand reflected faces how are the same they can't be the same no that one reflected face is nothing but this one the original face thousand reflected face is nothing but this one the original face one reflected face is equal to this one thousand reflected faces equal to this one therefore one reflected face equal to thousand reflected faces how can an individual being be equal to god that means god saganov and tuam means you you are god how because you are also a reflected consciousness god is also reflected consciousness of what of the real you the one who's sitting in the hairdresser's uh the chair whose face is being reflected everywhere it's a real you and that one has no problem at all never has never been it does not that means it does not tell you that you the individual being are actually god it doesn't tell you that it tells you you are pure consciousness need guna brahman and god is also pure consciousness in that sense we are the same often dualists and they attack non-dualist by saying is blasphemy you are claiming to be god you are a miserable little creature claiming to be god no we are never claiming to be god the ocean the wave never claims to be the ocean but the wave claims ocean and eye both are water and again don't make the mistake of less water more water wave as little water abortion as more water that mind will tell you that no here there is more more or less there is one undivided consciousness you are as much nergunabram as what you are is the same as what vivekananda and masaratha and sudama krishna and shankaracharya and krishna and you know jesus and others all of them are that one spiritual reality in that sense nasho jati goes beyond sorrow but by realizing i am that sakshat directly not reading about it directly sakshat how do you realize hamas me i am that supreme self i am pure consciousness so this is what is meant here here he has equated the individual being with the cosmic with with the ishwara one pair has been equated and to show that you are consciousness itself next again he will equate ishwara and more clearly and the and the individual being ishwar and pragya and to show that there's one consciousness next mantra fifth mantra yayama madhvadam veda atma namjivamantikat he says let me read the english mantra number five anyone who knows proximately this self the enjoyer of the fruits of work the supporter of life etc as the lord of the past and the future does not want to save the self just because of that knowledge this is indeed that all right but what is being said here another magnificent mantra who knows atman himself that an enlightened one knows oneself atma here means oneself as what as the jiva who is this jiva the one who is associated with the causal body the first pair we can give it a technical name pragya pragya is the the consciousness associated with one individual ignorance this is where your vedanta star becomes very useful that's why it is a good thing to start with vedantasa then it becomes you can see because was made by synthesizing all of these open issues later on so it you bound to find all this there so you the individual being consciousness associated with one uh causal body it sounds all very abstract it's not abstract it's exactly what you and i am in deep sleep that one um is ishanam bhuta and future the lord of all time who's that not us we are not lord of anything and certainly not a lot of time time is our lord we are we are being crushed by time born and aging and and suffering and dying so we are not a lot of time who is lord of time god ishwara ishwar is the master of time and the lord of this universe what is it saying you are that you the individual being or that ishwara another term used for describing us or describing you is means the eater of honey it's a technical word from the open nations it means honey here means the results of karma the results of karma we are the ones who consume the results of our past karma which means we enjoy and suffer our past because of our past good deeds and misdeeds that's our life that's a good way of describing our lives all of our lives we have that honey stirred up we have gathered it in past lives now we are going to eat that honey that honey can be sweet and bitter so good karma bad karma gives us various experiences in this life and the individual being is experiencing it who is this individual being jeevam [Music] what does this one know veda realizes realizes what does he realize oh i thought i was this individual being experiencing the results of past karma but who am i the lord i the same one in association with maya i become the master of this entire universe ishaanam master of all time master of all time the giver of the results of karma one term is karma daksha the giver of the results of karma so i am not only the little fellow enjoying and suffering the results of karma i am the master giving the results of karma who am i truly i am neither this individual being nor that lord who is the master of all these things and the one consciousness reflected in maya as ishaanam bhuttabhab yasir the lord of the universe master of time and in the individual ignorance as jivam the sufferer and the consumer of kardik honey the karma fella again you see tattwa masi the first line ya imam advadam veda atmanam jivamantika atmanam jivalam up to that the one who realizes oneself as the jiva individual being experiencing the results of a good and bad karma who is that you and then the second line is lord of the universe master of past present and future who is that the lord what is realized veda anti-god approximately as saksa ahamasmi i am that lord but how can you tiny eater of honey and the master the beekeeper the giver of you know of structure to your life who who is in charge of everything how can you be the same both are one consciousness and you are consciousness you are not the little eater of honey you're not even the master of the universe you are consciousness reflected in maya as the master of the universe deflected in individual ego in individual ignorance as the jiva eater of honey so antikarth means closely closely means in identity i realize i am pure consciousness i am that again one consciousness reflected in jiva this is indeed that this is indeed what this is indeed what it is what you had asked for onachiketa then what's the result always he'll give the result of this knowledge earlier what did he say goes beyond sorrow here he goes beyond anxiety insecurity goes beyond insecurity anxiety this desire for security means to protect to secure you know wittgenstein famously said religion is the desire for ultimate security religion is a search for ultimate security how i can be completely safe forever this is that this ultimate security it's yours for the taking you are that when one realizes oneself as the unlimited eternal non-dual consciousness that one consciousness the guy sitting in the barbershop chair the original face when one realizes i am that then ta-da then fro what will you try to go pray to meet you means trying to protect or trying to secure trying to save what will you try to save it's all you it's all a dream in you who will try to save your infinite awareness will you try to save anything what is there to save what is there to secure what is there to protect from what will you try to save who is there other than you whom are you trying to protect yourself against so king what will you try to save who will try to save and from whom will you try to save because it's all one endless awareness which you are there's no second there at all all these people you see friend um indifferent person neutral enemy none of them are your enemies or friends they are all one with you you are all of them what is this advaita this is that what do you mean this is that shankaracharya had earlier said as in every other mantra he's talking he's saying this this is what you had asked for shikit that which judicator had asked for the third boon where even the gods are bewildered beyond dharma dharma dharma and anya what is that vishnu paramahampadam nasty that highest abode of vishnu beyond which there is nothing nothing transcends that the absolute reality this is that which you had asked for so this is the equation equating the pragya and ishwara the individual being in the causal state and god for what purpose equating to point out the underlying oneness to that one consciousness which you are and that knowledge solves all your problems at one stroke now next he will equate cosmic mind individual mind consciousness with cosmic mind consciousness with individual mind the same consciousness and then consciousness in the physical universe consciousness with each physical body stay same consciousness all throughout causal subtle physical levels one consciousness remains undisturbed this oneness of consciousness oneness of atma oneness of brahman is advaita is the physical world an appearance in maya second order effect or is it directly an appearance in brahman itself observable through the lens of maya okay both are true but let me give you the exact answer again care of vedanta sarah what does vedanta say um brahma is brahman is the one material and efficient cause of the entire universe how so maya is parinami karan and brahma is vivart let me explain that maya is the is the material cause which is transformed into the effect maya appears maya becomes transformed into this universe into uh maya itself is the causal body and then it produces subtle body produces means transforming subtle body and um transformed further into the gross body so maya is the transforming cause that is the substance of all this entire universe so in india even an ordinary villager without reading any vedanta will happily say it's all maya it's literally true from a vedantic purpose from a vedantic perspective now is it an appearance in brahman yes maya together with all its transformations is an appearance in brahman so brahman is called vivarta is brahman the cause of the universe ultimate reality is it the cause of the universe no it is just that in which appearance is there so appearance of the universe is brahman is the ground of the universe appearance nothing has happened in brahman it's an appearance but in maya transformations take place and the universe is produced but maya itself is not a real reality so there is no real universe no real transformation anything how does any of this concern me you are that brahman in which the universe appears i had mentioned earlier once nivedite asked swami vivekananda can i think of kali as the dream of shiva so in the dead iconography she was lying on the ground and kali is dancing on the battlefield and she puts her foot on she was chest then she stops a tongue out like this like this so that i cannot it's the worship of kali now shiva seems to be inert inactive there just pure awareness and the dream of kali comes there is can i think like that virgo laughed and he said well well well take it in your own way but it's true maya and all the products of maya can become compared to a dream or an appearance in brahman in you anyway straight answer to your question maya is parinami current the transformative cause of the universe and brahman is without being transformed it appears as the universe nilavora says all existence cannot be awareness exact stone is that correct ah is a good question notice something that here there are so many things if you look around in your room you'll find so many things which exist but they don't seem to have awareness or they are not awareness in fact the only thing you find awareness is in yourself yes swami but in all the others present here with others you don't see awareness there you see their bodies you see their pictures you see hear their words you don't directly experience awareness there as you experience in yourself so actually the only place where you find awareness is in our in your own mind anywhere else we don't find awareness everything else is an existing thing revealed to awareness isn't it now so it seems there are so many things which are not awareness but remember this awareness which we find in our own minds is the reflected awareness is that um the second pair con awareness reflected in conscious in cosmic mind and individual mind and awareness reflected in individual mind is exactly what you're feeling this awareness now that awareness reflected in an individual mind through that individual mind and individual senses becomes aware of multiplicity produced by ishwara produced by hiranyakarpa and those but that multiplicity seems to be object without awareness he said okay that's a vedanta sarah but how do i really know all this is awareness it can be done if you um two ways one is you know the example another one is directly experiencing it example dream example in the dream you may be dreaming you're actually lying in the bed but you're dreaming that you're walking along a path and there is the road there are rocks and there is the sky and there is the sand and there is water now to you road sky bath sand water all seem like existing things without any awareness but when you wake up you will realize all of them were imagined in your mind which is full of awareness that's the dream example but advaita is claiming in the making also same thing is going on it seems these are objects outside us which just exist there are no awareness but rather it is in awareness all these are appearing in experientially how can you feel this that i will not do now but i refer you to one once i have done it actually um it's available as non-dual meditation part one non-dual meditation part one it was in the garrison institute retreat i gave a class on directly seeing that everything in the universe which seems like things objects without awareness they're nothing but awareness to reduce the whole universe back into you the awareness experientially step by step in three steps you'll see it's the one where i'm using a flower in the using a one of the tibetan bulls the gong so like that then when we introduced neeraj introduced the concept of maya is that not again bringing duality remember maya is not a separate existence from brahman if it were a countably separate existence from brahman then duality comes but maya is it can do all of this without being separate from brahman because the reality continues to be one and non-dual so it's not a second thing but if it's maya is there so many changes are happening but changes are not happening reality satchit ananda continues to be satchida that's the whole teaching which is going on even with the appearance of causal body subtle body gross body of the appearance of the entire universe is still being demonstrated it continues to be one non-dual consciousness only that's the meaning of these mantras they are very good mantras here shiva priya says consciousness is free from many attributes not even blissful it is mind which experiences bliss mind is nothing without consciousness and vice versa duality stays till end with mind when it is one then nothing exists and we cannot come back no non-duality is there right now we think as long as mind is there there's duality no that's what is being proved even when mind is there even when duality is experienced it is still non-duality see i'll give you a statement think about it experience of multiplicity is entirely possible with the falsity of multiplicity real non-duality experienced as an appearance of duality entirely possible you experience it yourself when you watch a movie it is really one screen but there may be hundreds of characters so many actions so many things may be going on and yet it's just one screen there's nothing else there or even simpler look at the ocean if you try to see what's going on thousands of waves but if you count water you can't count a wave apart from the water you say no there's water plus 10 000 waves no once water you count you can't count 10 000 waves anymore because all of them are nothing but that water similarly once even when mind appears and duality appears mind is an appearance duality is an appearance what is reality non-duality advaita vedanta cannot dismiss the experience of the multiplicity but what it can negate is the reality of that multiplicity i'll repeat that what is going on here you cannot deny that you are having an experience of world body people god mind all this is being experienced who can deny say aha but if you even if you experienced it does not mean that there are multiple realities it could be one reality being experienced as many just as one mind is experienced as a multiple reality in your dreams so many things are there in your dreams but they're all only mind in your dreams mind is non-dual with respect to the contents of your dreams in our waking dreaming and deep sleep consciousness is non-dual with respect to the contents of waking dreaming and deep sleep once again advaita does not negate the experience of multiplicity advaitha negates the reality of multiplicity advaitha does not deny that you experience duality advaitha denies the that duality which you experience is real it says non-duality is real duality though experience is unreal why should we experience an unreality in fact if you can experience it it must be unreal what a strange thing to say but from another ethic perspective not to experience anything you have to experience it as an object take that vertical perspective the moment you experience something as an object it's an appearance in you the consciousness it has to be unreal what are the complete reversal of the way we think we say it is real because i see it and advaitha says because you see it it must be false world is false why because it is seen what do you mean [Music] just like snake is seen in the rope by mistake the one might say no no no that's just a mistake by mistake you see a snake in a row but there's some many times you see a real snake snake in a snake rope in a rope so that's not a mistake that's not the inner logic the logic is much deeper because it is seen it's an object of experience an object of experience is always without exception and appearance in consciousness that which appears in consciousness is nothing but consciousness nothing but consciousness appearing to be other than consciousness must be false nothing but rope appearing to be other than rope a snake must be false yeah think about that rodriko is that why when the monkeys went crazy and drank all the honey and ramayana was trying to understand the reason of that episode i don't remember that kunal patel to everybody consciousness identified with total physical universes virat or consciousness identified with all the living beings only not not with non-living beings is virat actually consciousness identified with all living beings only that's how always virat or vishwaroop has expressed the non-living things they do not have subtle bodies they're just physical things so consciousness is there already but that identification process requires the subtle body see to think i am this body i have to think i need a mind so i must first be associated with the mind then if there is a physical body presented i will become associated identified with the physical body but pure consciousness in which a rock appears the pure consciousness is never going to think i am a rock it's only when pure consciousness and a mind appears and the living body appears the pure consciousness now in that mind the reflected pure consciousness the jiva will think i am a body i am a mind then shilpath will see that says why is it so difficult to remember one consciousness at all times even though it's so logical and clear so easy to remember all examples like water yes so it's easy to remember all examples like water gold as a reality of ocean droplets bangles necklace because here's a good question why is it easy to understand water and way why is it so easy to understand ornaments and gold because we know already that's the purpose of an example what is an example something we understand you being used to explain something we don't yet understand that's why a teacher gives an example i don't understand universe and brahman all right do you understand wave and water then we will use that to get an idea about what universe and brahman are like do you understand dreamer and dream in the contents of the dream yes we will use that to understand how maya projects the entire universe so those are concepts we don't yet understand these are concepts we understand everyone understands dream everybody understands water and vape everybody understands snake and rope golden ornament these are used to point to that reality but once we understand that once we get it it will be as easy believe you me it it'll be as easy as water vape it'll be as easy as um snake and rope or sky which looks blue but is actually colorless it'll be as easy as that but remember sky looking blue yet colorless or oasis no water only desert and yet after understanding all that when we look at it there seems to be water in the oasis the sky seems to be blue the sun seems to be rising in the eastern setting in the west though we have read in astronomy that sun does not rise or set but again after reading all that when you look it looks like that so enlighten one also it will look like this exactly as it looks to you and me the enlightened ones paradigm shift is so vast and the proof of the pudding is in the eating so the enlightened one clearly is got something which makes him or her you know beyond suffering full of joy and peace it's tremendously attractive to the rest of us because we see our reality there actually in that that being so it will become it will become as easy as that very soon with the grace of god the clarity will become in grigrishavik remember what does the wailing power of maya do it does two things internally it veils the difference between rashta and rishya i am the spear the awareness and what is seen the mind is the scene that difference is veiled so i think i am the mind externally the word it weighs difference between brahman and world existence and existing things i can't distinguish but once this breakthrough happens i will externally also i will see only brahman is there and the world is an appearance like a movie internally also i will feel i am awareness and mind and body are just the reflecting mirrors for me good you see how profound these mantras are worth listening to again and again and contemplating and just hearing and staying with it oms namaste [Music] you