Video 4

Mandukya Upanishad - 4 by Pravrajika Divyanandaprana

[Music] so [Music] he uh we are coming to the last bit of avast ray vichar and we will be starting omkar upasana today i would like to tell you one story which will maybe help you remember this avasthatrevichar it is a story very illustrative actually it used to um uh it used to be told by swami nishraya sanand of south africa so it's a very nice story to illustrate this avastat which are the stories about trains so all of you have seen the indian raj dhani isn't it then you have seen a good strain so he would say that just imagine a railway station where the station master is sitting on a seat on the platform and just watching the trains so first comes the rajdhani very quite noisy and tumultuous a lot of activity around it a whole lot of it it stops you know very briefly but so quickly passengers are uh coming out and getting in and there's a lot of activity around the train around the doors so the station master is sitting and watching then the rajdhani gradually goes it stops for five minutes and then it moves on after that comes the a good strain after some half an hour there's a good strain and that good strain is as you know it is closed only carries only goods and no activity around the train it stops for a few minutes and goes on now he would say that you see this rajdhani is like the waking state okay a lot of activity means your senses are active the mind is active and it it when when the razdhani comes everybody is like sort of you know full of energy and then a whole lot of people moving in and out and then it passes so the waking state is like that when you are very active everything about you is active in fact you consider that part to be life the rest you don't count as part of your life it's just resting in order to be rejuvenated for experiencing the jagrat so rajdhani is something like that and then the good strain is you see it's all closed on all sides so it's like the dream state where things are hazy you don't know but um there's not any physical activity as such because the senses are closed mind mind also in a sense it's uh it's off but the subconscious mind is active so it's not completely shut down so it's a kind of close thing with not too much activity but a certain level of experience that is a good strain it's like that and the station master is watching both then the goods train also moves on and then the station master is sitting right there and he sees now there's no train for a long time he's just looking at the the railings rails and he sits there and watches them no train and he would say nishwaya sanji would say that is sushupti so just the presence is there and it is watching the absence of any activity now you tell me who is the station master [Laughter] the self obviously because he's always present he watched the rajdhani he washed the goods train and now he's just watching the rails and no train he's quietly sitting on the platform so also you see this self it's quietly sitting there within us and watching the waking state and it becomes the waker consciously it's sitting and watching the dream state it only spins the dream as the dreamer but at the same time it is the witness of the dream isn't it you remember your dreams no and you remember all the things you cooked up and you identified with and deep sleep also you were there to know the absence of anything any objective encounter isn't it so the station master is always there that is the self in fact it is the only invariable and all these states are variables the the dream dreamer self that is the dreamer and the the waker and the deep sleeper they are all variables they are all sort of reflections of that self so he is ever present and the states move over him are you getting the point it is not that you have passed through these three states just now you feel like that because you are identified with those states you are identified as the waker dreamer and deep sleeper but actually when you come to uh the understanding of turiya you will see that no no you were always stationary like that station master the states passed over you and you identified by choice see when we actually function as the waker just now okay all the faculties are fully working tell me when you do some particular action what is it that does it your hands your feet your motor organs and your senses now they are being activated by what by the mind by the vital energies within you the source of that is what who's the supreme activator energizer it is the self so the the whole idea is this your equipment functions this is prakriti isn't it because of the presence of the purusha the prakriti is functioning automatically it's not that you are the doer in your presence prakriti is having things done actually speaking it is like that see this idea is from the bhagavad-gita always prakriti is working but the purusa because of his confusion tends to identify the activity with himself and claims to be the doer if you actually see the life of a saint or a realized master there is no sense of agentship that characterizes him there's no sense of doership he will not attribute anything to himself because it's a burden it's a bondage to do that for him he knows very well prakriti is functioning all he can do is see to what extent you illumine your equipment from within that is up to you up to the purusa isn't it purusa is untouched by all of this actually and prakriti is working purusha is just shining on the whole thing but this tendency to think i work just because my hands and feet worked see they are mine they are not me isn't it the body is is it me it's mine everything about the body is mind but it is not me and awareness is somewhere apart from this see you may say no no the body is very well actually body has memory each cell has memory and awareness you may say that but how vedanta is saying it is see you become aware of the body does the body become aware of you tell me we become aware of the body as an object isn't it the body doesn't become aware of us which means somewhere the subject is localized in in the subject in the self it is not localized in what you perceive as an object and you perceive body as object this is how vedanta is saying it yes memory filters into each cell each cell has a conscious element in it all that is true biologically speaking but your cell cells don't have a sense of themselves this is what i am saying do they have do they claim an i nothing in you claims an eye you see this please but somewhere you say i now what is that which says i see your your mobile phones do a thousand times more work than you isn't it are they self-conscious do they say i am doing it now but i claim i am doing my work see this is the problem we have a sense of agentship based on the conscious agent within us but we nev we left that guy unexplored we never tried to see who's the conscious agent in us what is its nature if you penetrate and see it is only consciousness shining from deep within because everything else shines in its ambit it it seems to become conscious like the body and the mind and functions as an agent there is no real ego or agent in us it's just a fancy idea actually so to try to become an egoistic and you don't have to try if you know reality as it is you will not become egoistic vedanta is a penetration into the very foundations of what you are calling an ego in the incontrovertible experience of the self as i that i sense the source of that it's a penetration into that it can never make you egoistic or grant you a sense of doership which an unexplored mind does when you don't make this kind of an exploration you will lay claim to a whole lot of things which actually you are not doing see your own body are you running it huh tell me you're you're dictating your heart to beat or beat fast or beat slow or any organ for that matter are we commanding it to perform its function no we would perhaps do better sometimes the way things keep functioning by themselves what i'm trying to say is you are not in charge of your body somewhere you are completely detached from this equipment but you are identified with it by choice you chose to appear as this individual you chose to sport as a particular personality that is why you appear to be so it's all it's a world of appearances there's no reality that if you want to know the truth about something you must arrest mind activity and see the thing as it is so that your mind does not contribute its silly understanding and stuff if you try to see it like that you will see actually speaking the body is functioning independent of me the mind also is functioning independent of me although you see it's a strange thing thing to say no my mind is functioning independent of me but it is an object of your perception at any given moment of time vedanta is trying to only corner the sense of self in you that's why it is using this method this is a vedanta vichar a kind of inquiry technique which tries to show you that the essence of subjectivity does not lie in the body-mind complex it is always an object of perception so you see that's why i become aware of the body the body does not become aware of me see i become aware i move my feet i'm moving my hands my hands are not aware of me isn't it anything i do with this body i become aware of it and not vice versa so also my thoughts i am aware of the thoughts going on in my mind the more conscious i am i am the more aware i will be but are my thoughts aware of me how strange that would be no if my thoughts became aware of me no such thing because the self-conscious agent he alone uh gets the the identity of of a doer agent ship comes to him none of this is self-conscious by itself it functions on borrowed light which means borrowed awareness from the self and appears to be conscious that is why it doesn't have the sense of i and so no agent ship it is just going on like a machine isn't it but we don't explore this idea somewhere in you there is co you know very well awareness is is at the core but i like to present myself as a personality as an individual so a sense of highness and a sense of agentship doership kartha and bhokta these two words are often used in vedanta to indicate this much only that you are functioning appearing like that you are not actually like that prakriti is doing all the work whether you like it or not whether you understand it or not whether you realize it or not this is the fact of your life prakriti alone works you attribute her work to yourself well that's your problem then that is just like attributing somebody's work to oneself you know plagiarism we would call it in writing something like that you are not the actual doer of any action so then you don't lay claim to the fruit of that action either that is the message of the bhagavad-gita that is why karma nevadhi karastha mah falaysh because that is in the very nature of things that is the truth but for that you need this intense subjectivity the understanding of this in order to understand the message of the bhagavad-gita in order to understand how life functions i i will keep claiming to be doing everything even what i'm not doing what i'm not thinking i can lay claim to a whole lot of things in fact that is what the uninvestigated mind always does so your kartha and bhokta this identity is completely false according to vedant you are neither the doer nor the enjoyer of the fruits of your actions when you take this stand when you realize this stand then you become free of anything that can affect you from the external because you are free of your karma full your work will then be like a spontaneous flow of energy wherever it is required you see like water here water has this capacity it can climb through pipes to any height isn't it that is why we are able to use water even here so like this wherever required your energy will flow but with no claim behind it so this is a this is the mature life where really you have understood the depths of your being and you will never identify yourself falsely so when you don't have when you haven't erected a false eye there's no question of defending it when you haven't erected a false eye there is no question of uh well uh polishing it or refining it so then you won't waste life on unnecessary things isn't it you check your life and see how much of it is wasted vivekananda used to say this 99 of our energy is wasted in showing ourselves to be what we are not this silliness will go from our lives you will understand actual progress and human development means to become more and more conscious from within and not putting up a whole lot of infrastructure and claiming to be this and that and that is not the sheer glory of human life the glory of the human experience lies in becoming more alive from within by yourself so you experience life in full don't confuse it with the external things you use to intensify your vital energies you use drinks and drugs and all sorts of illicit relationships all these people are using only because they are they cannot become alive from within by themselves so the more conscious you become from within through the practice of yoga through the understanding of vedan the more you will see your happiness really lies in your hands your life experience really lies in your hands so this avastha thrive hr is a very powerful technique to do that because it takes you directly to the fact that you are the unchanging witness of all these states always even before you realized it through avasathra which are you were that now when you realize that you are that and later on when you will forget this after going back to delhi still you will be that only that identity does not change it is your very being yourself and the rest you are taking up as per your role and function in the world so once we understand this then well we get a hold over our own selves and unnecessary problems mentations egoistic thinking all this will naturally drop out isn't it we'll become so mature we know how to use our time and energy these are the only two factors in your hands please see your body is not in your hands your thoughts are not in your hands at present but your time and your energies you can adjust and put them into your hand so that you enrich your experience of life spirituality is not about running away from life it is about learning life skills so that you live life fully more alive you are from within the more you will experience life and not by collecting a thousand objects around you that will in fact dull your life that will make you dull it will dull your faculties because it will lead to over dependence on the external isn't this true check for yourself so that is why self-knowledge i remember once when i had to talk on this in the value of self-knowledge i really thought well everything that is valuable is in this because it is about going to the heart of life isn't it so how can you draw some points for the value of self knowledge if you lack self knowledge a solid idea of the the uniqueness of your own pure being if you lack that you will function like a jadavastu you know they use that term and you will actually be a bala which means a childlike immature individual childish by nature so let us see sometimes we grow old before we grow up isn't it so let that not happen to us we should grow up in this knowledge today let's go into the eighth mantra so this begins the avastha which are is done now and question answer session if you have more questions on that we can take that up but now let's go a little into this omkar upasana yes that very self considered from the standpoint of the syllable denoting it is ohm and considered from the standpoint of the letters constituting om it reveals the quarters of the self and the letters of the om are the letters of the quarters these four avastas which you can't say four you you have to say three the letters are ah is also pronounced as um in upanishads because from o to ma it goes in home so a um these three letters of om what do they denote what do they symbolize here the avastha the three states this is the omkaru pasna it's a way of meditation a kind of meditation technique that when you repeat om when you are repeating see om is like this when you start with uh you imagine the waking state when you go to you imagine the dream state and the the experience of the dreamer when you go to ma or um you imagine the deep sleep state after every chanting of om there's a period of silence before you begin the next home isn't it that is the self the turya that silence this is the om karupasana adhi aksharam means this from the standpoint of the syllable om davastha is explained see the ninth mantra is connected all these the next few mantras are connected with each other having the waking state as his fear is the first letter uh because of the similarity of pervasiveness of being the first he who knows thus does verily attain all desirable things and becomes the foremost see now they are identifying the waker with the vaishwan with the first letter it's a kind of meditation see you in meditations what do we do exactly how are these meditations framed you should know that what upasana actually means see the siddhi of the siddha is converted into a technique for the sadaka that is the meditation it's a technique so what he realized and how he realized if i go on thinking see this is the power of your thought if you go on thinking about that one pointedly like a meditation you will realize it at some point that is why so many meditations what else can you do realization happens in the blinking of an eye as swamiji used to say you know it's it's a flash of insight which you get just by divine grace even unexpectedly you may get it until then what will you do as sadhana sadhana you we have to do isn't it can we say oh it comes unexpectedly then let it come when it will come no i i'm keen on it so i will do something isn't it so that's sadhana what does it constitute what the sage realized converted into a meditation technique so this is what the sage has realized he has realized that these three matras these three states are nothing but the three letters of om because om symbolizes brahman brahman encompasses the three states and at the same time the silence after omkar is verily brahman in its purest form the self he realized that so now we are going to practice the omkar upasana the technique every upasana technique will give you deep insight into the experience of the rishi so this is good enough isn't it you have watched the positive thinking video all of you you have now so what is the first principle of positive thinking which i have again and again i have said that what is the first principle we will become that so what you repeatedly think you will become so you repeatedly think omkar pasna you will realize omkar you will become that that is why all sadhana is a very valid means to go don't think oh realization is transcendental why should i do sadhana there are such people also don't do all this if your body and mind is not prepared nothing is going to come from above it is the transformation of your consciousness that enables transcendence it is a transformation of your consciousness that enables transcendence so never dismiss sadhana never belittle it because it shows your paratha it shows your kindness to attain this then it will come sriram krishna used to say there is only one thing required for god realization can you tell me the intensity of your desire to realize the divine that is only thing required then you you will adopt any path some technique something you will do that is sadhana so if that vyakulata is not there there is no point in anything isn't it so take sadhana seriously this you know you know in our scriptures it is mentioned sukha thiago tapo nithyam what is tapasya this constant hunting after pleasure put that to rest and learn to understand that becoming increasingly conscious from within is far more pleasurable or blissful than any objective pleasure object based pleasure to understand this is tapasya unless this is experienced through these meditative practices you will not uh like you keep on chasing objects like for youngsters we say this okay you experiment and see in your own life the hedonic treadmill immediately you will understand i have a cake every day for five days what will happen then no more all that very this thing for cakes will go this is the in the very nature of human experience the senses are so limited beyond a certain reach they will collapse and we are wanting to get superlative happiness from those senses this is the mistake this is the error in human life adidas begins from this when i it and then in order to get that pleasure you identify yourself with the body all the more isn't it this is so wrong thinking is at the mole the heart of all our problems that's why you know in the yoga sutras these five kleshas you can say afflictions are described and the mole the root of that is avidya ignorance you don't know who you are so you are identifying with a whole lot of things and trying to be this and that and that and that and the world expects you to be all that okay because you know two shaky beings relate with each other two steady minds will relate with each other and two shaky beings will minds will relate with each other so the world will expect you to be this and that and that okay as a role you can play whatever role you want you know after all personalities persona i told you know mask but if you think you are that it's a solid mistake it's only when we identify ourselves wrongly that desire spuns up and spurs up and tries to deflect your knowledge because now see suppose now you want this or that so you identify yourself with with something your the ego comes into play at once it will you see the whole senses and might become outward bound you will keep on chasing that object until it shows you it is meaningless so most people's lives go like this and this today's psychology has studied this in such a way that they have come to the solid you know that perma theory it's so interesting earlier it was in positive psychology it was martin seligman's work initially he identified happiness as h he said was p plus e plus m p is pleasure is engagement m is meaning and he clearly saw that pleasure gives less happiness than engagement and engagement is lesser than meaning which means if your life is deeply meaningful you actually can do away with pleasure and uh even engagement uh and if if not at least be deeply engaged in something and you'll have a whole lot of pleasure you can you'll have a whole lot of happiness you can do away with pleasure he saw this clearly today they have another theory called perma which means where happiness is equal to this this perma actually means p stands not for pleasure but for a positive thought positive effect they understood this and e stats stands for engagement r stands for good healthy relationships m stands for meaning a stands for achievement which is self-satisfying means higher level achievements so now this is their definition of happiness burma it's a new theory so everybody understands the limitations of the senses and it should not take a human being a long time to understand that because then it will be sheer waste of human energy see what we consider ourselves to be according to that that is the kind of civilization you will create if you think you are matter you are mere body you will create a material civilization only because you will think only the objects of the senses are going to give me some level of joy there's no joy beyond that if you think you're the mind we'll create a knowledge society which we are we have created if you think you are the spirit what kind of a society you will create yeah it will be a value based society for you values will be the top most thing and consciousness will feature prime in your in your goals your idea of development will be how deeply conscious i become from within how i can handle my mind better how calm i become from within these these will be your goals so a society which is really rich in values because you know the beauty of self knowledge is once you know like i told you i think in one of the classes see just like how if you are identified with the body everything of the body you consider as me isn't it but if i'm identified with awareness everything in that awareness will be me and there is nothing apart from awareness so every everybody in a sense is like your reflection a part of you so naturally values will not have to be taught when i think you are me how will i behave with you you are me in another form suppose i think like that how will i treat you the way i treat myself so then will i have to be taught be kind be good be helpful do good to others i won't have to be taught that so it naturally spirituality naturally brings in this sense of unique oneness and a kind of deep kinship with all creation you will feel like that for everything actually not just human beings human beings have a mind so they may deflect your emotion but what about plants and animals with everyone you will have that same kinship so it ushers in all values spontaneously that is why we will have a real society of great values if we turn spiritual and we should not imagine that spirituality will take us away from life it will take you away from your stupidity that's all not from real life isn't it because life is about consciousness please understand these equations very well there is a lot of doubt even amongst sadhaka's spiritual aspirants as regards vital energy what we call prana consciousness what we call chaitanya and so this is called life that is called consciousness how are they related there's a whole lot of confusion you see let us be very clear once we are studying the upanishad we should be very clear about this that life is nothing but the manifestation of consciousness i require all this wiring you know these this this particular um spinal cord and brain in order to manifest that consciousness and the that which powers this entire equipment is what we call vital energy the prana shakti so all that this equipment does whether it is thoughts emotions activity it's all vital energy in that form it's all energy it's it is the the one that illumines that energy activates that energy is consciousness so this is how we are functioning the two are related so when you actually become spiritual you touch the core of your being your energies will be super vitalized which means you experience more of life than we ordinarily do how can you say you are running away from life just now you are running away from life when we give in to the senses when we give in to our conditioning we are blocking life isn't it that's why the vitality creates all kinds of whirlpools and rejection frustration all this stress it's all to do with vitality pranayama energy first before you enter into self-knowledge you must regulate that yoga is about that without that you can't come to this high level knowledge at all if prana is regulated in the system you can from within address your problems physical and mental and there's a free flow of energy all the time so the intelligence will function at a very high level naturally it is not taught intelligence okay not that you go to google for information it's not informative in nature it is the intelligence which finds solutions by itself it is the intelligence that brings things together it's a superior form of buddhi which does not come through the education process which we have today isn't it just putting by hearting the thoughts of others what will that get you so this level of intelligence will manifest if vitality is regulated the problem lies early so then our eating habits living habits all that requires a little little more sattva then vitality automatically gets when you are in the peak of your vitality you are just happy by yourself see these all these tricks you are going to what keeps you so happy all the time it is this this pure air and good water and the food is satwik and you are in nature and your your vitality is not compromised on on that silly television program and all sorts of things so that is why you are feeling so fresh and happy understand this so the deeper we go into this knowledge the happier only you will the more living life will manifest and not the other way round so don't listen to all that so this is the vaishwanada with the waking state as a sphere and the letter uh in ohm symbolizes this it's a form of meditation see there's a very nice commentary here small one one paragraph which i would like to read the self in the gross individual context which is vishwa is identical with the self in the gross cosmic context which is virat we discussed this yesterday similarly it is to be understood that this is identical with hiranya garbha and pragnya with the unmanifested the difference lies only in the sphere of manifestation this identity is suggested by the indiscriminate use of these words in the present and the following texts so you operations you will find all this suddenly the word hiranya garbha may come in may come in virat may come in so you should know what it means in the context of the upanishad next is you see swapnasthana ukara matra utkarshad ubhayatwad obayatwatva see important ideas are there here okay so the the upasana includes this he who is this with the state of dream as a sphere of activity is the second letter o of om because of the similarity of excellence and intermediateness it is intermediate and the taija sa is tejomayatwa so bright in awareness so because of excellence that is what they mean he who knows thus see isn't it amazing your awareness and the mind stuff the chitta your memories create a whole creation in your dream you're the creator of your dream isn't it isn't it amazing how you do it even unconsciously unwillingly without planning you have everything you want suddenly and you light up the whole thing you enjoy it or suffer it everything you do in the dream and it's all spun by you it's really amazing actually if you go to see how we do what we do so he who knows thus increases the current of knowledge and becomes equal to all see this is pretty obvious once you understand that the deeper aspects of me are they correspond with the cosmic you will become more far more mature and intelligent naturally in the very nature of things this will happen because this is the meaning of the current of knowledge increases because you have gone into a deeper level of your personality self-knowledge as the more in proportion you increase the inner knowledge the more you will be able to relate well with the outside world isn't this true why you know because other minds you are able to see through the conscious mind because you have done it with yourself the microcosm and microcosm are built on the same plan when you know yourself well you will know the other person well so you know how to relate you naturally develop emotional intelligence spiritual intelligence all this nato without this you remain a sort of dull which means like this and life is by chance and by accident things are happening you are not in conscious control of anything this is the difference that's why he's saying the current of knowledge will increase he will become equal to all any form of inferiority all this will go naturally none is born in his line who is not a knower of brahman see there is something called genetic memory when you have a deep experience like a spiritual experience it gets etched in your cells so now so that line that's why they say you know that seven generations of a realized person they will have something of that knowledge this is a well-known fact because it it is in his genes it has gone to his genes superficial experiences will not go there although many experiences in human life they go to a very deep level but this is the deepest i told you the pragma sanskar which you generate pragna itself means consciousness that which is lit by full consciousness that is a very deep sanskar it will overpower all the other stupid some scars we may generate in the mind so since it's the deepest it will go into your very bones and marrow and it will be transmitted to the upcoming generations so that's why even in the see this kula system which we have it was based on this that if you belong to a rishikul you will have something of that even today we that's how we have gautam gotra and this what is that vashishta gotra so many all the saptarishi gotras we have it what it means to say is some we have descended from there which means something of that is there in our blood so that is why it is impo it is important to have a responsible society where this family tradition is maintained for this reason only you know in india it's a sociologically very unique why is it that these family traditions were maintained with so much of emphasis even today you find it isn't it we are a very family bound culture why you go anywhere in the world you'll see how different india is why is it that marriage was here considered sacred sacrosanct and like all these things were kept very intact why for this reason only you know what gets into your genes is what is going to go into the upcoming generations and the highest experiences of life should go into your genes so then you must keep the line pure so that they get transmitted naturally it will lead to spiritual growth and the elevation of society so the marriage system it was considered in violate isn't it in our culture today of course all these crazy youngsters are experimenting with all sorts of things but you must remember this that it's a very serious thing and not to be played with i always make one class on uh laws of relationships in each of these courses where i tell this that see if you play with your own emotions and the emotions of others and play with relationships there is no no no power on earth which can lift you up because you have you are destroying life you are invoking life in wrong ways and you are destroying it so you will not be forgiven for that so don't do it it's a bad karma supremely bad karma that is why family traditions have to be seen the bhagavad-gita it starts with that you know arjuna is heartbroken because he says this war will break all the family traditions and this did happen during the invasions isn't it so it's a huge loss to the culture and the spiritual stamina of any nation any country for this to happen so you must deliberately invest in it and preserve it isn't it so teach this to your children that there are certain things in life which must be kept in violate and if that is not there you cannot lift life to its glory no matter what you do so that is why you see this is right in the open issues memory is there it is saying it's an important thing there will be none born in his line who is not a knower of brahman this is the power of this experience so um i think 11th and 12th mantra let us take it up tomorrow since we have a class tomorrow also there are very many ideas associated with this also but i would like to point out to one or two more things see in the upanishads as you know the upanishads are scattered in the vedas and they were compiled together because it was clearly found that they are not mantras for sacrificial rights they are handling knowledge at a very high level and it is actually a science of consciousness they are speaking of so it was separated into a different form of literature called upanishad the goal of this literature is self-knowledge just like how we have signs of everything else this is the science of self but to make it into us a science see what are the criteria for anything to become science can you tell me hindu they can tell me science means to seek to know yes to seek to know and what makes huh it needs proof yes it should be verifiable it should be quantifiable it should be what it is yes it should be objective you should be able to study the object study it as an object then only it becomes a science statement yes yes so there is a valid proof that it is true then what else makes it a science yes it's universal everywhere it holds so gravitation is as true here as i elsewhere and you you discover science you don't invent science because it's already there it is it is a collection of universal laws actually so now does this knowledge satisfy these criteria or not tell me is it a makeup of some rishi made up by some mind very definitely it is verifiable today it is quantifiable you know one of my students in ssu she is doing a dissertation on vedanti as part of her contemplative studies in the fourth semester of pg they have to write this day she is her topic is scales for measuring levels of awareness that is her topic so i am her guide in that now i myself have we have never invented such skills okay so we are putting in together a lot of knowledge just like how we have skills for happiness measuring happiness we are inventing a scale for awareness how conscious a person is and how decluttered the mind is will decide however you are so if we can it's a negative why a negative we are going if you can find out scales for measuring these you will know the level of awareness the person has subjectively you can know by yourself but you require objective means like this to make it a science as i told you so all this is going on another one is doing research on intuition in the vedantic sense so how non-deliberation becomes intuition in a well developed human mind this is really a subject of and study very clearly yes instant reason intuition swamiji said you have to pass to the gateway of reason but then you transcend reason reason is not all but then intuition also is part of these subjective sciences and we require so much more research on that how it happens that aha moment when you just know something without sufficient deliberation without data when you just know how it happens so she is also collecting third-person uh data for all this swathi semval is doing that so like this they are doing a whole lot of research along these lines and very interested in all this because it is being presented as a science science is that which here it is true in england it is true in america it is true for all time it is true it goes beyond all these limitations so if we can find such correlates for awareness i think that will be a huge step in establishing this as signs of consciousness in the western paradigm it is entirely studied as thought function also is consciousness emotion also is consciousness willing all the faculties of the mind are called consciousness here it is opposite none of these is consciousness according to upanishad there's a paradigm shift in thinking and experience so upanishads makes for very interesting deep level study if you practice yoga along with it isn't it see this is not mere ideation and meditation are you realizing it if it was thought about something you can call it well it is purely a mental construct how i perceive it but if it is not thought about something it's if it's just the analysis of the conscious experience obviously it is not somebody's creation it is just a first person research for that you require the power of yoga otherwise you can't proceed beyond a point have you seen this also you can't proceed beyond a point in this research if you don't have the power of yoga your mind will not permit it it will break into british so this has its own techniques and if we can over uh over the next few decades if we can research deeply into all this we will actually create a science of consciousness based on upon issues which which i think will be a great boon for humanity don't you think so it will have many effects like we understand life better and how to enhance life better and one day we will be laughing at our own childish ways of enhancing life so we'll stop here the next two mantras will continue tomorrow peace peace you