Video 3

Mandukya Upanishad - 3 by Pravrajika Divyanandaprana

[Music] so [Music] he we were studying the fifth mantra of the mandukyo punished and we were studying the pragma the deep sleeper so just a few more points on that and then we will go into the 6th and 7th mantras today which is the third quarter the third state which we all experience it is the state of deep sleep sushuptisthan it is called and its characteristics are it is it is an undifferentiated mass of consciousness can you discern anything in that state no you cannot it's not a dream you cannot see any modification of your mind there's no thought process there's just nothing blankness but something illumines that blankness due to which you are able to say that i experienced the blankness see you experienced the absence of objects okay that's the point to catch it was not absence of experience it was experience of absence and it was experience of blankness so this experience was there although it it may it appears a little hazy or blurred only because you haven't studied it that this is what happened and then ananda mayo see you experience restfulness and blissfulness in that state that's why you want to go into it isn't it we can't do without deep sleep uh in fact see this is a clear indication that experience of happiness uh it's not that it belongs only to the mind usually we say well happiness is a state of mind and ultimately the mind has to be in a particular satwik state for it to be happy by itself but here you can clearly see there's an indication of happiness even when the mind is shut down so you still experience something which was deeply covetable peaceful happy so that is why it is anandamayo the pragma is full of bliss although without an objective encounter without any modification so this is what is amazing you see that's why the ultimate nature of happiness you can say it lies even beyond the mind but to get this in a yogic state in a in a perfectly conscious state is what is important not just to go into the state of deep sleep well that if that is high level happiness then i better go into deep sleep always that's not the point to get it in a state consciously that is and bringing yourself you know into a sleep like state which means without modifications consciously again so that you clearly see you are the illuminate of your thoughts and the absence of your thought you are the illumina of every little thing that pops up in your mind and when that thing is absent also the illumination is there it's not absent it is you're illumining the blankness that is why you can recollect the experience of deep sleep just imagine if it was not so how would you describe deep sleep you would describe up to the dream state you know and then you would say well after that it's it was done i woke up no it was you slept for about say eight hours and then you say long period of restfulness i experienced when there were no dreams so who experienced that it is a pertinent point what the upanishad is trying to make so he is the pragna is described as ananda mayo and ananda bhook he is a enjoyer of the bliss of sushupti and shiito mukaha he is the doorway to the experiences of the waking and dream states that is why you know it is said that the the waker the vishwa he resolves into the dreamer the tejasa and the tajasa results into the pragma and it is due to the restfulness you get from the deep sleep state that you are again able to function as the waker and the dreamer so that's the meaning he's the doorway to experience the pragma so they are making very important points in describing the deep sleep state see no other philosophy or psychology has studied it like this isn't it the nature of the uh of your own mind see they're studying you the nature of your own mind in these three states and how the the why they have given generic names is because uh you know it's the common experience of all of us in those particular states you are assured into the dream state and this is how your mind behaves so that particular dreamer is called tajasa we all become tajasan dream then we all become the pragma in deep sleep same experience dreams may be different but the experience of the dreamer is the same in all of us the experience of the deep sleeper the state i mean similar state we experience are you getting the point so that is why the study of pragma is so very important in this upanishad because then after this he is going to tell you he will go into the the essence of this upanishad he will tell you that you see you are not not any of these because you are that consciousness which perceived the waking state you are that consciousness which perceived the dream straight and you are that consciousness which perceive the deep sleep state so you are neither of these three but you manifest as these three see look at the capacity of the being that you are you can become anything just like how you can don any kind of individuality any kind of identity just like that you become anything and then you resolve back into your original state so to give us that picture just go to mantra number six after the study of the pragma we have asia this one is the lord of all and this one is omniscient and this one is the inner director of all this one is the source of all and the place of origin and dissolution of all beings see word meaning let us go asia serves varaha is the lord of all beings sarvagna one who knows everything who is omniscient he is the inner director of all and he is the yoni he is the place of origin of all beings the source of all beings sarvasya prabhavapiya yohi bhutanam he is the place of origin and dissolution of all beings who how can it be pragma why this description after pragma this is the description of ishvara actually isn't it the second aspect of brahman so why has this been brought here so here we must understand see that's why you need the commentaries again you must understand this upanishad is describing vishwa thijasa and pragma which are the individual aspects of your consciousness which manifests as the waker dreamer and deep sleeper it also is speaking off and from this month right speaks of the cosmic aspects the cosmic counterparts of these three which are called virat the vishwa his cosmic counterpart is virat which means all literally and the cosmic counterpart of tijasa is hiranya garbha these words are used in the upanishads quite often and the cosmic counterpart of pragma is ishvara so here that's why ishwara has come you see this very pragnya in its cosmic aspect is the lord of all that consciousness which illumines even the blankness of the mind the absence of the mind that consciousness is called ishwara see what is the difference between a jiva and ishwara yes it is individualized consciousness localized in a sense in a body and mind and identified with it ishvara is not individualized in a sense it is the cosmic consciousness itself manifesting through maybe a particular body and mind but above maya so not identified with it he's a lord of maya so he can be surveishwara he can be the lord of all he is the all-knowing being he is omniscient omnipotent because he is above maya and he is antarya me he is the indweller in all beings he is the source of all beings and he is the point of emergence and dissolution so here they suddenly move on to the cosmic aspect of see what is remember that incident it happened right here you know in almora uh that kakri ghat uh those not kakri ghat even beyond that uh where that river is there no so that oh that's called kakri heart only now so that place vivekanda had a very profound experience he was meditating with his brother disciple and suddenly he after a long meditation he burst into tears and he said i have passed through one of the most profound moments of my life i have understood the unity of the microcosm and the macrocosm which means what we say no job what is there in the microcosm in your own system in a big way it is there in the cosmos so that is why this kind of comparative study is there of the vishti and samashti vesti means the individual aspect samashi is the cosmic aspect and this if you understand the pragma in a perfectly conscious state not by going into deep sleep then you will understand the nature of ishwara because ishwara also is the see ishwara is actually the manifestation of brahman itself isn't it true is the highest reading of the absolute through the human intellect vivekananda used to say that is ishvara and because he lords over maya he doesn't have all the kinds of limitations which we have so he can be all of this that is why the state of deep sleep and the deep sleeper has to be experienced consciously for us to understand the nature of reality the nature of god when they are studying these three states the only reason they are analyzing it in this ways to make you more conscious from within yourself so that you understand how these states are and how to augment awareness in these states so finally they will tell you see neither of these three states actually define you you are the self which experiences these three states so the yogi finally comes to that point and not he does not stop with the deep sleeper who would recommend the deep sleep state for knowledge tell me so that is not what they are doing they are analyzing the three states in order to help you understand what you achieved unconsciously was due to these factors now achieve the same consciously and you will know the self so the state of turiya the fourth will come in the next very important mantra the seventh mantra that is the essence of this upanishad actually in this book it's on page 46 in the middle there's the karika mantras yes it's the seventh mantra nanta pregnancy see so what is the nature of this turiya the fourth which is neither the waker dreamer nor deep sleeper but due to its presence you become the waker you become the dreamer you become the deep sleeper what is its nature it is na anta pragma the fourth is that which is not conscious of the internal world now bahish pragnum nor conscious of the external world now ubhayata pragma not conscious of both the worlds which means that consciousness is not limited by your external perceptions your internal perceptions it is the illumina of all perceptions now pregnant it is not limited by these the external and internal perceptions are you getting the point now pregnant now pragma ghana it is not the mass of consciousness that you imagine that is still limited compared to what it is it is neither conscious nor unconscious because you see what we are calling the conscious mind it is a it is a great limitation imposed by the limitations of your own mind upon your consciousness with that bit of light you can you use a torch to illumine the sun tell me this is what we are trying to do when we say when we use the same words that is consciousness and this is the conscious mind which is trying to experience that it is impossible that's why you cannot know it through the mind you can be it you cannot know it because this is a small torch your conscious mind light is just coming out of that mind through you can say meandering through a whole lot of your conditioning the the kinds of blocks we have in our mind it's meandering through a whole lot of these filters and finally the poor amount of light that has come out that cannot illumine the sun our awareness is deeply invested in our compulsive thought processes please see this that is why i'm saying the conditioning or so many blocks are the levels of filters are there no wonder you see now pregnant now are pregnant that's why he's saying your conscious experience and your unconscious experience cannot describe this fourth one to become fully aware is something you have to experience in the first person our our limited amount of awareness is insufficient to understand brahman that is why he is putting it in such language isn't this pretty obvious don't you feel it in your mind the sheer limitation of our thought process of our so called knowledge of our knowing because what is happening is your awareness is all already invested in the thought process this is the whole problem so i am not getting the full light which i am capable of i'm not getting it i will throw that light on what it's such a dim light and this is only happening because mind is over busy overthinking and you see whenever there is a desire if you if you observe it in a meditative state of mind you will see it's a whirlpool it is taking a lot of your energy out your your vital energy out and just going round and round nowhere so we have all these complexes and whirlpools all over our minds so then very little light light means your awareness comes out finally that also it is reflected awareness of the original source so with that awareness how much will you understand that is why you see the whole point in spiritual life in actual practices to declutter the mind and turn it inward so that at least you get the feel of pure awareness in your mind first it see when you become deeply aware in there are meditative moments when you become that isn't it you feel alive to the depths of your being and you feel so happy just like that then that time any object of happiness still it's secondary or tertiary it's it's not that important so this state can be manufactured by just clearing the mind this is sadhana fundamentally so if you want to understand what they are trying to say i as i always say first person experience should be there along these lines otherwise how will you understand this what he's trying to say it's neither conscious nor unconscious what do they mean this is what they are meaning the kind of awareness you have just now is insufficient to reveal the ultimate truth then look at the description it's very interesting actually yes udrishtam it cannot be seen a graham it cannot be grasped it is not an intellectual exercise the knowledge of the atman however brilliant you are and a lakshanam it is uninformable by any means you can't use inferences to get the experience you use inferences to convince your intellect but you can't use an inference to to get the experience of it for that that is why the practice is important then a chintyam it is far beyond thought it is so it is unthinkable in fact if you can think about pure awareness it is not pure awareness isn't it it's something else your mind is making it up whatever you create you make up it see it can't be reality are you getting it because reality should be there whether you think or not that which does not change is reality if you made it up it's obviously your make so it is unthinkable then of vipadesium it is indescribable by any known means because it does not fall under the purview of your your intelligence at present nor your sense knowledge nor your mind faculties so you cannot describe it and but you see this is the great clue then but it's all seen it's the language of negativity not this not this native but then he says but it is this is the great clue of the mandu kyo panishad see pratyai means what a kathma pratya saram it is the essence of here it is described as it is it is whose valid proof consists in the single belief in the self uh i would put it like this see that particular content of your mind modification of your mind which gives you the sense of being self its essence the essence of your eye thought or eye cognition is the self so if you see don't take the aid of anything i'm telling you just sit and think what does the i mean what do i mean by i if it's the body of course that is mind but that's not me because it's changing always and the mind is all the more so then what is it that constitutes the unchanging continuum in me which is the common denominator of all my experiences if you scrutinize this you will see that there is a sense of being in you which is really it does not act it does not think it does not speak but it is ever there in whose illumination everything occurs this sense of your being which is always unaltered untouched by anything and which is the illumina of all your faculties that is the atma pratya sar the essence of your eye cognition that is the self that in its very pure crystal clear form is the self pure awareness not mind not thought so ekatma pratya saram great clue see those who have attained to the knowledge of the self have taken this clue of i the i sense in us and gone within and like for example ramana maharshi and what has happened is the the sense of i if you keep it unidentified you may be in the midst of a whole lot of things but if you have the capacity to keep the eye sense unidentified or detached from all of these the eye the mind gets the capacity to go into the essence of the i sense so you can know it only through the method the technique and the essences of the nature of pure consciousness see existence and consciousness are not two different things consciousness is existence that whichever exists can only be consciousness everything else will go in and out of that awareness now to attain to that source the mind should be made crystal clear that is why without attachments without desires if this state can be maintained and this is your original state that's why you feel so good enough places like this isn't it you feel a sense of release because this is your real nature told you identification and attachment is by choice it is not your default state your default state is this that's why you are always yearning to get out of here and get out of there and go where the only way where place to go is within yourself but these are all aids atmospheres like this so that is why ekaatma pratya saram is to be experienced to be known at the point of meditation where you will get a very clear sense of what i means the eye cognition means you will see that you can only be the self because you are always the self you cannot know it as something you cannot bring it into the parameters of the mind which are limited you cannot describe it in any way you can just be it so then naturally your nature will become meditative and in drawn isn't it so that is why prapancho pashamam where all phenomena dissolve all phenomena sees a very interesting word it is actually you can say that which impinges on your five senses is pra punch so it is the point of place of dissolution of all this differentiation where you just know the heart of things you know there's a very beautiful zen observation we sat together the mountain and me until the mountain alone remained and i dissolved but in full awareness i understood that the mountain and the me are the same so it's a spiritual experience you see then only you can say this so where separate phenomena dissolve it is that point pra pancho pashamam shantam is the nature of this state that's why shiva is shanta shanta murthy so great calmness and peace equanimity this will naturally come shivam shiv itself means the auspicious one everything about this state is auspicious shiva lives in this state so he is shiva so he is the supremely auspicious one the strange and erratic ways of our mind are what are inauspicious isn't it where they lead us but the true nature of the self is ever auspicious a person who touches that becomes a murthy like that he becomes the giver bringer of auspiciousness because he has touched the self and advaitham see obviously this is a non-dual experience why is it non-dual because the heart of existence is only one it is consciousness everything else is name and form superimposed on consciousness you may give it spectacular names and attributes they are creations of your mind the heart of existence is only consciousness everything else which appears as separate from consciousness is functioning on borrowed consciousness i i gave you the idea i think in the first class you are perceiving anything different from you only through the capacities of your mind through your equipment isn't it which is itself limited so what you perceive will be according to the this apparatus and you cannot perceive anything outside your awareness can you can anybody for that matter so that is why it is non-dual see you try to understand it like this i'll give you a very simple example whenever we we feel identified with this body with this sense of individuality anything about this body i consider as me isn't it the the hands the legs the face it's all me this is how i consider when you perceive something in your awareness and you're identified with that awareness every bit of that awareness and anything reflected in that is you in that state so there is nothing apart from you because there is nothing apart from awareness only in awareness you perceive right so then every perception in that awareness is you it becomes you in that state this is the mystic experience of all mystics that is why a sense of deep sense of unity with everything comes they are not making it up or imagining something it is the in the real nature of things that only one consciousness is manifesting as different names and forms we are not used to thinking like this because the mind is uh working within those limitations you know and constantly labeling and identifying that is why we are not able to see this but only one consciousness is manifesting as everything so one who touches that in the in the least way least sense he will have a sense of unity with everything this is the sign of a sage in fact any demarcating or differentiating thing he puts down because it is unreal to him so he would rather prefer peace and harmony and no individuality rather than an individuality an identity and no peace and harmony so this is the in the very nature of the spiritual experience this happens mystics all over the world have experienced this see that is why it is the very nature is non-dual of this experience all experiences even in dwitha duality culminate in this a sense of unity with the chosen ideal a sense of unity with whatever you are worshipping and advaita of course is non-dual you just come to the common point of reference for all manifestation so this is the advaitam chaturtham this is the fourth not those three states this is the fourth that's why okay since you are differentiating the three states you better know this is not neither of none of them this is the fourth and but don't think it is like you know one two three four like if i in in a suppose you give me a whole lot of ornaments rings and whatever tiara and necklace and if i say ok this is a ring and this is a necklace but where is gold it's like that it is only gold that has become all of this so also it is only that pure consciousness which has become the waker dreamer and deep sleeper so in that sense it is not the fourth but since we are just now studying it one by one so he is calling it the fourth chaturtham that is the atman that is the real you atma means you the i that's the real i and sir means that is to be realized not just known as we are trying to know it it is to be realized which means you must dive into yourself to know this these are all aids the upanishads all these ambience around you these are all aids but the essential thing is to get the feel of pure awareness then you'll know what they are trying to say in fact in many times i feel it's easier to do that if you if you have a meditative mind the feel of pure awareness will spontaneously come into your mind if you declutter it because awareness is always there and it is your thoughts which are diverting your attention and attention is nothing but a beam of your awareness only directed by your will so you stop that will attention gets riveted within yourself and it is easier to declutter the mind if you are deeply absorbed in something within you will naturally reach that state try it in your meditative hours because it is your real state and then you will understand how foolish we are where we live and we consider that very important we live in the in the chittakash you know vedanta there are three spaces they don't just study the physical space like physics studies the physical space in which you find objects that's called the thulakash the gross space you can see and then the then you have the mental space where we actually live where our thoughts reside so that's called the chittakash all of us live in chittakash and when you get identified with those thought currents all the more the chittakash is influencing you but our awareness does not dwell in chitakash it dwells in cheetah that is this point you have to reach touch so that even the chittakash becomes you know bearable so you actually don't live in pangot or delhi or qatar or anywhere you live in chitakasha isn't it true we live where our thoughts are and the nature of our thoughts decides the experience of our life for most people it should not be so but it unfortunately it is so so try to break through this thought barrier through meditation i always recommend the technique because this is what we have used for many years but there are people who can straight go into this just through the inquiry process ramana marshy is a characteristic example and once somebody asked him how did you get it straight like that you know he just uh simulated death and he he realized the self and he said who knows what i have done in the past lives he must have gone through so much of spiritual practice or we don't know like because he's they consider him a separate category altogether uh like an adhikarika purusha something like the ishwar koti's where knowledge comes spontaneously just like that we use him as an example for the path of inquiry because really such a profound life and if you read vivekananda's lectures there also you will find those sparks of illumination just through the process of inquiry but vivekananda had a deep meditative he was adhyana siddha deep meditative practice behind that knowledge so our job is to intensify the inner life and the technique then all this becomes very clear so the see the ultimate message of this upanishad is i think is that you should know and sir atma you must realize it they didn't say this you know it or it's a vidya they didn't say anything like that you must realize this then only this study will have deep significance you know whatever comes into our experience it changes our knowledge the nature of our knowledge it is a different thing to study it from the third person perspective and a different thing to feel it in the first person perspective so that is why the study is meant for that so this is the seventh famous mantra of the mandu kyopunishad which is give you giving you the essence of self-knowledge actually that is why we are studying the mandukiya so that this particular mantra we come to this particular mantra and are able to understand its significance see the way they have described the self first it is through the process of nitin it isn't it's not this not this not the feeble conscious experience that you have today there's such an amount of research on the on the conscious experience the conscious mind and attention such a lot of research but what we want is first person research you know today there's a there's a method called neurophenomenology which i'm teaching in some universities it is a combination of third person perspective and first person perspective which means the same thing which a meditator is feeling in the first person it can be tracked through fmri scans in the third person and there is an interesting correspondence between the two so at different levels this can be done and for an experience like this which is you know you can't describe it which is purely subjective and it is of the nature of awareness you just become more deeply aware conscious from within yourself how will you track it in the third person that is why self-knowledge was always it was a it was a technique to be practiced and handed over from uh one particular uh generation to generation by way of mouth not in any other way because that is the best way to get that knowledge but from the third person how will you track something like this but attempts are being made even in dalai lama's institute a lot of the all this is being done the whole point is to bring your mind into a state of such placid empty state so that your awareness is absolutely uncontaminated by the thought process it remains like that then it is possible to catch this what they are trying to say so you employ any technique and go into this this is the whole point let's go into the next mantra eighth mantra okay now here the upanishad again jumps into that omkarupasana which i told you so avastha travisha is it clear to everyone what they are trying to say before i go into the eighth mantra let me just tell you one more point here see there is a technique there is a kind of logic uh which shows us the underlying common factor of anything it is called anvi veti yukti it is a yukthi it's a kind of reasoning and it is part of indian logic and anwar vethire means in any particular equation what is the underlying common factor if you can trace then this is what this upanishad is actually doing you know in the three states which appear different the three different states of waking dreaming and deep sleep what is the underlying common factor okay what is the factor consciousness self because the waker is a manifestation of that consciousness when that consciousness get that's associated with the mind and produces the conscious agent the waker then he experiences the waking world like that also dreamer and then the deep sleeper so consciousness there is the pure consciousness is the common factor so they use this technique in the commentaries the self is obviously the common denominator of all your experiences and hence it is the fourth it is the truth about these experiences so this is a kind of logical way of showing that the self is the ultimate you can say a source of everything but i ask you what do you get by knowing the logical format you must feel the truth of pure awareness isn't it it must become an experience in the mind and for that the only way is the practice of the technique this all this is okay for iit we used to do all this in iot because in there you know on the board we used to write suppose uh the the waking state is a and the dream state is b and the deep sleep state is c then there is a actually what you are experiencing is i a i plus i b plus i c this is your experience of life but then you can always put i out and a plus b plus c so mandu k is doing this for you and telling you that i is separate from the abc in an equation form you can present this but the whole point is to isolate pure consciousness from the mind process if you can do this in the first person you will get the real essence of this upanishad yes please to some extent the individual consciousness probably intellectually we can understand yeah but the connection with the cosmic actually why it is difficult for us to connect is the the feel of cosmic consciousness has not come into the individual mind see when you see suppose now you are in a huge seminar the individual mind connects with a whole lot of other minds it feels a sense of expansion and you you like the intellectual process this is what the intellectuals like so also your awareness it is actually it has no boundaries awareness itself has no boundaries but when you touch that point of awareness which is the real you you find a corresponding a sort of correspondence with the entire cosmos because essentially the essence of everything is that it is a spiritual experience alone which can do this in sri ramakrishna's the the gospel of sri ramakrishna you find him speaking of this experience quite often you remember that um uh even when he went into a a field yeah yeah he saw ants he said the same consciousness is throbbing in all of that he saw fishes in a pond that mati saves garden house and he said the same consciousness i felt was throbbing in all those creatures which were moving he sees that only everywhere and um many times very acutely he has described like once he's telling m uh do you know what i see i see this entire picture like a wax garden okay the dakshneshwar garden temple and then m sees what he's trying to say he says yes like everything is made up of wax uh the the people the buildings the trees the leaves the fruits everything is made up of the same wax and what is that wax it is brahman divine consciousness they are all like modifications of the same thing see he's seeing it like even the that manifestation when he identifies with the grass yes yes see yes somewhere the deep connect has happened they lived in that state only enough unitary consciousness you can say you can't even call it a unit so it is a thing to be experienced but this is the common experience of all mystics you'll find it in the writings of thomas martin misha rickard and even very old sufi mystics you will find this same kind of experience there yes because one is unidentified by body and mind state yes you can't say he's unidentified the the body and the mind are just shut down in that state when he comes back to the conscious state the identification will continue that is why the the state of deep sleep is not a means to the knowledge of the self they are just analyzing that state to show you how the deep sleeper functions how the i told you they are interested in the waker dreamer and deep sleeper not in the content of your waking state on the in your dreams or in your deep sleep experience so what they are trying to tell you is pragma has this nature that it is a mass of consciousness that is the mind has been shut down and it is the illuminate of the blankness but it is not the ultimate thing there is a fourth one consciousness pragma is taken only as a you can say a means to understand the deep sleep experience and to understand this that your happiness and awareness lie beyond the mind because when mind was shut down also you you tracked the blankness you were there what was there that is how it is being studied so not that we are consciously unidentified from the body and mind in the deep sleep state no you just fall into sleep and the senses stop functioning the mind stops functioning but you have an experience so who had it no the realization of the deep sleeper see mind was shut down at that time so who who understood the blankness who's that guy but at the time of meditation yes very good see that is why i am saying in the conscious state if you catch this not because you went into deep sleep but in the conscious state if you remove thoughts you will get a sense of what they are talking the state of awareness in deep awareness the awareness itself acknowledged the absence of thought thoughts in the mind and it enjoyed that experience it is such a wonderful experience so bliss is not part of your mind if you make the mind very satwik which means transparent something of the light of this pure consciousness will filter and come into that and make it happy but bliss that is why belongs only to the self and not the mind this is the ultimate conclusion of vedanta you will find this in many of the videos that happiness is an exponential function of your awareness this is what i mean so conscious statement is a practice kanai that is the right thing and only in first person experience you can realize these things say you will not realize it what i mean to say is you read the book signs of happiness don't think you will get that knowledge it has to come only in this way through the beyond technique yes yes in fact all are trying to go beyond that only in various ways see when they are trying to drink and drug they are trying to put down the mind only know they they are so fed up with it they don't want the same old emotions and thought currents so they are trying to put it down and all the getaways and holidays also are meant for that relationships also are meant for that they are so bored being alone they want to get into a relationship the basic nature is blissful so you're looking for that but looking in the wrong places unless you are you have a sanskar of all this like there's a funny story you know that um a man was looking for something under a tree in a park and somebody came and told him what are you looking for well i'm looking for a key and you lost it here no no i lost it in my house in my home then why are looking for it here because there's more light here they see light only in drinks and drugs and all this that's why they are looking for it there the home is dark they never lit the light there this is all a kind of you know perversion of mind not to be able to connect with the deeper aspects of your own being isn't it yes yes yes yes this will not yeah yes true because that mind is only survival needs are dominant in that mind so it will not come to this and you require a certain basic uh level of satisfaction at all levels to transcend that and ask what more is there is this all of life that is true i mean they started the investigation without getting all the physical satisfaction i feel like no maybe they did have their own good standard of living didi no it's not improbable because ancient india was very very very rich yeah yeah and of course they were very strong in mind so whatever they wanted to investigate and it was complete like that and these yoga traditions and the tradition of inquiry vedant which are it is so ancient and uh it was preserved in such a way these traditions let's see you see even today we connect immediately with this isn't it so i think these are living traditions they can never go because this is the ultimate about human life and the more you go dive into consciousness the more you enhance life people have this strange idea that somewhere you are removing yourself from life or running away from life it is not so you become more alive from within so it's not a matter of running away from life at all that idea should go naturally actually you are only choosing the better for something yeah something very not good enough for you that's all automatically see to stay in a room which is uh which has a lot of space is so much more enjoyable than to stay in a over cluttered room isn't it it's like that so the vairagya is you're decluttering the mind never comfortable everybody's experience that is a matter of daily life yeah everybody feels that so why raga is a relief in fact uh raja maharaja brahmana ji maharaj used to say this that well we have not renounced you don't call it that kind of a renunciation that we left everything we have just understood there is something more important and in fact those who keep only collecting and hoarding are renouncing in that sense you know because [Laughter] they are announcing the real peace and joy of life so i think time is up let's stop here and we'll continue eighth mantra tomorrow shanti peace peace