Video 5

Mandukya Upanishad - 5 by Pravrajika Divyanandaprana

[Music] namaste everyone and welcome to the last session on mandu kyo punished this being the shortest upanishad we finished it quickly and but it's not as easy as that as you have seen avasa try which are requires a certain amount of practice so as to feel what the truth of what they are saying and it is one of the most prominent techniques of vedanta which are in fact as i told you this one technique is enough to go into the heart of self-knowledge if it is conducted in the first person and if we arrive at what they are saying if we arrive at the fact that we are the witness of the three states and we are of the nature of pure awareness consciousness and we manifest as the waker dreamer and deep sleeper and we are not identified with that if we can manufacture that state then this will become pretty obvious what our that is telling us today we will be continuing the omkar upasana we have two more mantras left and before i go into that see let me just tell you what state of mind does this all these upasanas and vidyas and inquiries which are what kind of a state do they produce you can know it very well from the gospel of sri ramakrishna once you know the the master was sitting and narendra nade came and sat close to him and then sriram krishna suddenly said he turned to him and said he was just a young lad 18 19 years but just looking at him the master would go into samadhi so imagine his his level and his face was his eyes were always in drawn he was an adept in meditation sriram krishna used to call him dhana sintha so on this particular day sri lanka looked at him and said sachidanda ishaq is an ocean of bliss don't you want to dive into it then he said see suppose there is a cup of syrup and you are a fly how would you drink that syrup and arena said why i would sit in a at an edge of the cup and i would stick out my head so that i don't plunge into the syrup but i can taste it then sriram krishna laughed and said nare not like that because this is the this cup this syrup it is nothing but sachidananda it is the ocean of consciousness if you plunge into it you do not die you become immortal because it is consciousness if you plunge into consciousness you will only become fully conscious isn't it you won't lose consciousness you won't become unconscious elsewhere sriram krishna has said this thinking of consciousness can you become unconscious so this is that ocean plunging into which you will become immortal and then everyone there like this so much you see what a beautiful illustration it is of the nature of this realization any other knowledge objective knowledge yes you'll have to sit at the edge of the cup and stick out your head to taste it but this knowledge you just have to plunge into it that is all because it is your own true being that is being investigated here in the scriptures this is very beautifully described as you know swarupa lakshana and tata these are the technical words used what they mean is obvious from the word swarupa is the real rupa the the real nature of the self tata is when you stand on the banks of something and try to interpret that thing now suppose i tell you well what is the ocean like suppose i ask you how do you describe the ocean and you are standing on the beach and how would you describe the ocean it's something vast it stretches to the horizon and it's blue and you may say all these things it's beautiful but if you enter the waters how will you describe the ocean you will describe it in terms of water isn't it the ocean is nothing but water so that is the swarupa and this is the tata salakshana between the two because then you will describe the nature of the water so when you plunge into meditation samadhi you will understand the nature of brahman until then it is only a third person perspective you know all perception also is heavily mediated knowledge it cannot give you an idea of the thing in itself try as you may you can only know it by being it that is why a technique a meditation method becomes imperative becomes absolutely necessary to attain this because it is dissolved dissolving completely into your consciousness pure consciousness so i remember when i was in cape town today morning we were talking of cape town there are those there's a the table mountain and those two oceans meet no indian ocean and atlantic ocean the water is very cold always extremely like stingingly cold if you just touch it it will take you some time to recover so when you actually stand on the beach of the ocean the two oceans meet and it it's you get a very good view from the table mountain actually in cape town and when you see it from the table mountain or you see it from the beach it looks like a green and blue mixing up somewhat they don't actually mix too much because indian ocean is warmer but whatever it is a beautiful sight it's a very philosophical moment to see it actually like that and from the beach also you are you see it like that it's it's the ocean stretching into the horizon that kind of a picture but you enter the ocean enter the waters and you will understand what it is and you can see those huge whales like ships you know moving about there it was such a sight so you see entering the thing is something different especially this knowledge can only be entered into any conceptual uh idea of it understanding of it will always be insufficient it will be in the third person and it will be highly mediated so it is not a parochial buddhi anubhuti heavily mediated knowledge you require a whole lot of things for that thing to become perceptible and that again is not the thing in itself because i told you when you perceive a thing even in terms of physics when you study it it is you are only seeing the light it is throwing out at you its the rejected light its not the light it is holding back so you are not perceiving it as it is you are pursuing it as per what your equipment can track and as much as it can hold only that much you are perceiving of reality about anything so always you remember the tatasta lakshmana will be convoluted and the swarupa is the actual thing about consciousness so this distinction is made in our scriptures so that we we understand clearly are two different things an object can be perceived well the means to understand the object get knowledge of the object is paraksha nubuti it is virti based it depends on so many intervening factors like light the light the object throws out and your ability to perceive it only you within the can perceive light in the visible range other creatures cannot do that so to them it is something else suppose you had other faculties it is something else you could perceive uv light or infrared light it would be something else so the thing is you are perceiving something where there is an immense contribution of your equipment it is not the thing in itself this is okay for objects because an object is nothing but you know a suggestion with name and form and function superimposed on it but when it comes to self there is no mediating factor isn't it so you can only know it swarupa you require you can only know it by being it because you are actually closing the senses shutting down the virtis of the mind and seeing see in this here i have tried all these experiments ok here when it's completely silent and still in the very early hours of the morning you can try this you just feel the stillness sit erect feel the stillness and ask yourself who is perceiving the stillness who is it who's seeing this utter calmness you will come to awareness there's no other way the omkar rupasana which we are discussing now you just in that stillness repeat oh 10 times if you come to the full 10th time which means every repetition of ohm you have heard completely the 10th ohm will put you into the state of pure awareness because you have felt that long stretched out ohm 10 times without any distraction when your attention is riveted like this since attention is a function of awareness your awareness will come into full bloom you will become completely aware at that moment you will understand what they are trying to say so any such technique will lead you there just do awastha which are when you get up in that brahmamurth you will come to some understanding of the self see for one who really wants to know anything will usher you into that state and if the mind is preoccupied with other things then yes you simply miss out life you miss life you won't stay in the moment you're brooding over something and you're in in the world of your own creation you know it is called jeevas rishti it is not ishwar srishti for ishwar srishti to be experienced you must kill yourself you must put down the stupid mind because the nature of the mind is to keep on moving it is the unmoving mind that reveals awareness so try these techniques here this is the place to do all this and it will make a lot of sense what we are studying so let's go into the next mantra which is describing the pragma and its connection with om sushu 11th mantra that is see let's get the words clear sushuptasthana which means the state of sushupti state of deep sleep and pragma you know it is a deep sleeper who is being addressed there's a generic name for all deep sleepers so you don't have a particular individual name in that state isn't it so you are called the pragma and then makara matra the third letter is of o m is ma or um and that is what this is the analogy here that because of measuring methi means to measure so what they are meaning to say is vishwa and taijasa are as it were measurable quantities before the pragma because they come and dissolve into the pragma isn't it pragma is the point of dissolution of both the waker and the dreamer it's your own everyday experience you have no identity in deep sleep so it is the point of dissolution and again origination from the pragma again arises the waker in the morning see apiteva means absorption because of absorption into the pragma the vishwa and thijasa get merged into the pragma so the meaning actually is pragna with his fear of activity in the sleep state is ma the third letter of om because of measuring or because of absorption anyone who knows thus measures all this and he becomes the place of absorption so you see the the value of knowledge they are giving us when you understand the pragma in the first person not by going into the state of deep sleep which means when your awareness has awakened to the extent that you are able to see what the pragna does not as an inference i told you the fact that i perceive the blankness of deep sleep it is not an inference see this is the point to note in the study of sushupti here please note this is the very important point you are experiencing it in the first person for the study not as the sleeper inferring the state after he gets up so this level of awareness has to be manufactured for avasatra which are to work all yogis aim at this in the bhagavad-gita it is there no ya nisha sarva bhutanam jagarthi sayami which means that which is night for all beings is day for the yogi and that which is day for all beings that becomes night for the yogi his levels of awareness have enhanced through all these techniques then only it is possible to study the deep sleeper the pragma in the first person and not as an inference through the sleep process and after you wake up not like that so it's an experience see this uh actually this point is there in the commentaries where you know this is the question posed for advaith vedant by sankhya vaadins that you are drawing an inference of the deep sleep state when you do this then the he counteracts it shankara counteracts it by saying that um no this is experiential for the yogi it is experiential it is not an inference he is drawing so it is showing us the level of awareness you must already awaken in order to make avast which are work for you so don't miss out this essential point otherwise it will be an intellectual study skipping through the surface of your awareness it's not that awesome is the technique to go into self-knowledge for that you must do it like that then with an awakened mind and intellect so that your deep sleep state also is an object of your perception it's a very big thing it is all to do with called awareness goes into what state state yes see the the similarity between meditative state and sushupta is both places the census are closed and the conscious mind which is always running behind thoughts that is put down but only thing is in deep sleep of the the ordinary person not of this kind there the person is not aware of what is happening he's sort of deep in a swoon like state but he perceives blankness what they are telling us is you do this consciously like in meditation as you said in meditation what do you do you consciously put down thoughts because meditation is aimed at the full blossoming of awareness see the yog sutras are very clear on this you know the first four sutras of the yoga sutras the first is that this is now we are going to begin the study of yoga the second is yogas which means yoga means putting down the thought modifications cessation of the thought modifications of the mind is called yoga not all the twisting and twilling that we do that is just an aid to this state where your thought modifications can be arrested to what effect tada drastica swarupa avasthanam so that the witnessing consciousness the witness of the thoughts resolves into its original state and if you don't achieve this what will happen that's the fourth sutra which means to say if you don't achieve this state of resolving the witness back to his source then you will be carried away by the british that is why yog to stop that you have to awaken the higher consciousness by putting down the thought process the first four sutras are giving you the essence isn't it you intensify this you will go into samadhi then all the other descriptions are there but the first four sutras are telling you what is to be aimed at in the practice of yoga so this is what you see that is why here through the meditative process if you can generate higher awareness it will remain the witness of even the deep sleep state in the writings of many commentators you get a glimpse of this that the awareness they are talking of is not the awareness of the ordinary deep sleeper it is the it is higher level awareness which has become the witness of the deep sleep state so you are able to conduct our so it is not inferential it is experiential the state itself so you are able to conduct which are by by comparing all of these so are you getting the point it is measuring is which are in that sense yes yes in that sense measuring and the place of absorption also all identities get dissolved in the pragma so actually there are a whole lot of people who are comparing sleep and meditation and as you as you said no it's like a joke i set my alarm when i go to meditate so you must never confuse these states meditation is not at all like sleep in its effects okay in the preparation yes you are putting down the senses and the mind but so that your awareness is comes to the forefront if that has not happened how different is it from sleep so never bring actually in practice you must never bring in sleep during the so that's why do meditation in a fresh state of mind when you're completely out of the sleep mode when you are yearning and hankering for that state that is when when all your vital energies are just bursting out then you should practice meditation and yes after 60 after 70 you should don't listen to all that you must do it when your vitality is blooming so then only you will understand the sheer beauty of all this you know this is life so that is why uh all this understanding is drawn the sushuptasthana the the point where sushupti begins and the deep sleeper and exactly how he becomes a place of dissolution of both the waker and the dreamer and in him is everything absorbed and at the same time he reveals the presence of the atman because he becomes the witness of the blank state of deep sleep so this should be entirely experienced in the first person let's go to mantra 12 now you see very interesting amatra yes here in this book it's on page 69. you see under upanishad what is put you must go there the twelfth mantra a matra of yavaharya they are concluding but with a tremendous declaration okay see a matra the partless om no matra there see the final state i told you after the chanting of a long drawn out o the silence which you experience is the self he's saying om led you to that that is turiyyah and of yavaharya it is beyond all conventional transactional dealings isn't it can you use the self for anything it is because of the self that all your deals are being made okay it's providing the energy the activation of everything but by itself it cannot be used for anything obviously not in this transactional world pancho pashama where the the universe the phenomenal universe as we see it dissolves obviously shivam see this is the exactly the description of turia which they gave in the seventh mantra turiyam ah sorry shivam it is ever auspicious advaitam it is non-dual any differentiation in that state see pragma itself has no differentiation it's a mass of consciousness then what to speak of turiya see that's why i told you the deep sleep state i don't have to ask you what was your deep sleep state like because mine and yours was the same i can ask you what were your dreams like what were your waking experiences like but i don't i have to ask you what was your sushupti like because i experience the same there itself we are coming to a unity then what to speak of the atman it is advaitha because it is beyond all parameters of thought beyond yesterday we were discussing time space and causation all that is simply wiped out in that state and there are no limits you must have read about the when we talk of mind that itself means limits the causation limit all these are limits under which the mind functions now in this state of turia you are beyond that so it is advaita see when you are not in the time limit that itself means you are eternal isn't it if you are in time you are not eternal when you are beyond time it itself means you are timeless is does it make sense when you are not within the parameters of space it means you are everywhere obviously when you are not in the parameters of causation you are not one particular thing yes you are beyond it all right so this is what advaita means you are beyond all these limits which are part and parcel of your mind when the mind is put down and you have awakened completely from within you are simply beyond time beyond space beyond causation so you are advaitha you are one with all eva this is that om om is the sound symbol of this self and he who knows this he enters the self through the self the first self is capital s and the second self is what you thought yourself to be he enters into self knowledge so to know the turiya is the whole point to know the invariable underlying all variables in fact you know how much we are yearning for this when you clear your mind you will understand you well you're yearning only for this but you thought that some some object would satisfy you it's a it's a mistake in our thinking you know adhyas is such an interesting phenomenon it puts the entire onus on you and on your mind your thinking faculty it is not due to some interference of god or some planetary influence or something that you are thinking wrongly it is because your sense of identity got invested in the body mind and outer objects that it led to an understanding which told you if i bring this more into my life i'll be happy if i brought that more into my life i'll be happy so the entire life is about then collecting all of this so this adhyas is characteristic of an error in the mind it starts uh functioning like that many of these youngsters you know in these iits and they have asked me this uh mom what exactly am i seeking i want to know my mind tells me well it's money just now it's money and your dream job and your dream home but after that suppose i i get all this still i will be asking what more so what exactly are we seeking the level of fulfillment we are seeking it is not at all in any way proportional to any of these but the mind tells us this due to adhyas so this is what is called ignorance it is the root cause for the kleshas all our problems are due to that so when you have this adhyas you naturally have desire due to desire love hate good bad and due to all of these different emotions in the mind shut repose all of these see this is the whole sequence of our life so you are constantly chasing this until you feel you must put an end to this only so bondage is in the mind liberation is in the mind the soul is ever liberated buddha used to say this you know your own flawless unalloyed transparent pristine state of awareness is the self is you he didn't use the word atman but that is your real state and after this he would keep quiet just like this you know omkaru pasna you give it a name you don't give it a name you give it some form don't give it a form do whatever you want you get the idea by the experience that's the whole point by meditation we can arrive at a pragma like state yes an opening into pure consciousness by itself it doesn't require you know that is why thakura used to say if there is the grace of god just like that it will happen i can't tell you by this method it will happen yes yes pragma definitely the the the insight which gives you this avatar which are the culmination of that you will achieve by meditation see actually speaking there are two schools of vedant advait vedant one is called the vivarana school and one is the bharmati school vivarna school insists on inquiry as the beans and it will say that alone is enough you do a pointed inquiry you will reach there and but bharmati school will insist on meditation as the means so these are two schools without meditation you cannot bring yourself to that level of awareness that's the wajapati mishra school is brahmati school so the essential thing is use anything which appeals to you what appeals to you is your path the strong appeal which just inquiry might hold or meditation might hold or you combine the two also in fact most people combine the two because enquiry is also possible when you have a mind like that obviously and the beauty of yog sutras is see there are two different philosophical systems okay vedanta is different from yoga philosophically but it helps you psychologically because it is giving you such information about your mind and since bondage is in the mind you can use all that information to overcome the bondage like the klesha the ashtang yog the sayama and you see sriram krishna is very clear in the gospel of sri ramakrishna that merely through reasoning you will not get this knowledge unless you are established in samadhi he has said this in the gospel which means the transcendental knowledge requires a very stable mind samadhi like state for it to become established and you can't like dismiss this because just try it through reasoning try it and see just the inquiry you try and see so that's why that's when you know you need meditation so we must follow this path you see actually the gospel of sri ramakrishna gives you the most tremendous insights into all this and also the means to it like he always insisted as long as there is woman and gold in the mind we have been reading it isn't it in the night part as long as your thought itself is deflected by desire there won't be any question of error because your awareness is behind that thought process isn't it unless you arrest the thought for long periods of time you won't get it so if your mind is over busy with objects of desire how on earth will you come to this so the starting is from there a general period of purification so that the mind learns to rise to rarefied states of transparency and awareness and then this inquiry becomes possible meditation becomes spontaneous then it's you're just enjoying the pension you know as takur used to say you will be in perpetual bliss because you trained yourself like that otherwise you know you are only following some stupid thought process which you borrowed from somewhere someone some media thing and when you crash after following that then you realize all right what was i doing wasting my time are you getting it in these places you can clearly understand these things the mind will take us for a ride until we take it into our hands but can the mind same time work into the objective world with equal concentration whatever it is and and to the subjective world for the spirituality it is difficult i don't think so because let's say somebody is doing a phd yeah and there's a fierce competition for him to yeah excel yeah over the time he's so much into the objective world so after 10-15 years his mind is so conditioned for them to come back and believe in this is very difficult what i feel is the focus and the desireless state of mind which you get through the meditative practice intensifies your levels of attention and all that very much because awareness is again being invested so that mind will succeed anywhere what you will lose is out of my phd i will achieve this this this this this what i want to do the the desires associated with whatever you are aiming at you will lose on that you will understand that whether i have that that dream car or not i can be happy so you may lose on the dream car but anything which involves focus and concentration you will not lose on that i have seen this in my own life you know you become very you become an intense person a yogi can achieve anything anywhere but you will lose on objects to satisfy you which is a you know a perfectly a thing which you will simply love because then you don't have these equations that i will require so many things to keep me happy so isn't that a covetable state when i can say i don't require so many things to keep me happy just the bare basics and necessities of life that's enough so you may lose on that that is quite possible that's perfectly all right i think after all all of us want a really good life where your sense of values and where your satisfactions come more from within you isn't it so i think this is perfectly acceptable these students they ask me mataji this will turn the wheel of economy around because economy is about consumerism and this state of mind will harm the economy so i told them see you must bring into your life all that you need for your life the renunciation which the scriptures are speaking of it has a purpose you achieve a state of mind where you are satisfied with little and taste it then you will know never will frustration and depression and sorrow this existential sorrow ever touch you then you bring in things into your life that the world has enough for a need not for greed so you will live with a very positive mindset i think then you bring things into your life you bring all the all that the live world has to offer what does it matter so not that it will in fact you know when the economy is harmed when it is in the hands of middlemen who are themselves unsatisfied because it is not the the creation of goods that is hampered but the distribution of goods isn't it after industrialization this is what was seen so this uh turns the wheel of economy backward so this tendency will go isn't it with self-knowledge the need to hold the need to exploit all this will be overcome all this will go the need towards being greedy and that is that natural renunciation it will be but you must taste the highest reaches of your consciousness that is what human life is about otherwise you will remain unsatisfied yes this will not leave you even in old age so you better learn learn it early why did you take birth yes just think on that question yes why did you take birth exactly just to taste all this um no this understanding is so natural that he doesn't have to be taught you know because though these students also have asked this uh mataji i know i am chasing something which i don't want but i can't stop it because it's like a momentum i have generated because my mind did not do yoga it did not derive these levels of satisfaction so it is chasing something which it believes but i know very well it has such a sorrowful end that but i can't stop this momentum now they say this so incentive salience is based on this you know who is really happy you stand on the corner of the street any street and just watch and see the faces of people and you'll see how many are really happy with life in fact if you bring one extra thing into their life they feel uncomfortable such type also is there so the thing is happiness is a state of mind and if the mind is over cluttered how can you be happy even an over cluttered room you want to get out of it and if the mind is like that no space for awareness no space for good thoughts and feelings constant impinging of conditioned thought processes and ragdvais all this abounding there how can you be happy but that turns you away from many people in the in the process of sadhana yes you may ask for isolation and but the that is not see we are not running away from people or things because well they will impaired our progress or anything that in the time of sadhana it is required to keep the mind in a particular state to be convinced of all these things in the first person so that i think is permitted isn't it each one of us need needs our times see in places like this how much how happy you feel hmm [Laughter] yeah so everybody feels the need for isolation but they call it something else yeah and all over the world the same human needs you know the same thing is there i had one technical question that have they measured that in sleep is the sense of time that's why when you get up in the morning you don't know whether you slept two hours or four hours or six hours only the clock will tell you why is it lost because time is an aspect of your mind when mind was shut down you lost sense of time this itself shows you see we don't have to go to any scripture your it doesn't require vedant to tell you you are conscious isn't it to tell you that time space and causation is in your mind because your sleep state itself shows it you must just look at things from within and your own experiences actually vedanta is about that what it is talking of is already there you just have to turn your mind towards it i told you know pockets of awareness are created even in deep sleep so because of the yearning to get up at four you get up a little before four and find out if it's time there is somebody who is keeping track that you have to get see see that's why i told you the scriptures are meant to like you know confirm your experience and not bring the experience into you so it's your own experience what vedanta is saying you're right body keeps track of time mind keeps track of time when you these two are arrested well your sense of time goes that's why then the the real you is wanting to know so it gets up awareness comes into so many people have just taken the question who am i and just pursued it yes error of your buddhi it's a existential error it's not like an error in mathematics it's an existential error so inbuilt that we don't understand we are functioning through that error you are in maya so you can't ask how maya works so how adhyas works you can't ask ask for that so when we say ignorance same thing yes it's a generic term again ignorance it means all forms of error adhyas is a more technical concept yes yes is fundamentally fundamental error in identification we identify with something which we are not and what we truly are we are totally disidentified from that and this is happening all the time with us yes yes you know there was a absent-minded professor who used to daily go for a walk with his walking stick and he would come back home and put his well hang his walking stick on a hanger and go and rest on his squat so one day he came put his walking stick on the cord and went and hung his head on the hanger the idea is this he has mistaken himself for the stick we have mistaken ourselves to be body and mind although in our own experience just now this is an object of perception and this is not self-aware i am self-aware and it is always that the body is mind that is my experience but not me because it never becomes aware of me i become aware of it although these are all always in our experience we we somehow we think i am the body and i was reading your book that example is so good in which you say when i have a pain i mean because i'm a doctor i identify i don't know where the pain is yeah exactly you you won't know yeah you can't localize pain in the body which means it is not self-conscious no how will you localize it like this there are so many clues scattered in our everyday experience to show but the adidas is so strong doesn't allow us to see this otherwise these are all like you can call them pointers or clues to the knowledge of the self if you are yeah in fact how we are you know like a small child uh if he trips and falls he's okay until his mother is around if the mother comes he will start screaming and throwing tantrums because then he wants to be petted and [Laughter] so we are also somewhat like that we know very well see when you are somewhere alone and maybe you have some pain you will bear it strikingly you know and you will see it as an object but yes when you have sympathizers around you it is the nature of the mind pain also is an object of your perception but you can be in pain out of choice it this is a fact with every experience actually yeah we mix up uh one of the definitions of vadiyas is satya anrita mithuni karanam adhyasa which means the truth and untruth have got mixed up isn't it a beautiful definition that superimposition theory you know that actually you should keep thinking of these things to change your experience of life see in that actual superimposition story which is given now there's a actually a rope but it is semi dark so you think it is a snake and you fear you may get a stick you may do all sorts of things because you think it is a snake nothing more than that the problem is only there and the remedy is you throw more light on the matter the light of your awareness if you awaken that you will understand how adhyas works and it can be pretty strong see even people like sriram krishna they showed okay but they were in our state very different sri ram krishna had towards the end of his life he had throat cancer which is a very painful form of cancer and it would he would cough he would show it in so many ways the pain and everybody would feel so bad when they saw him one day turiya nanji maharaj was close to him and yeah and he said well you are well and then sriram krishna said but i have this pain i'm yes but i see you full of bliss even in the midst of all this and he said ah salah he has found me out so the it can't touch their inner being but the manifestation may be there like he used to even pray to mother mother cure me of this disease and once he had broken his hand the bone here and then he prayed for that also it pains mother please cure me of this so they may show that that manifestation but deep within them there is such an ocean of calmness and bliss they they can't that also gets they unravel it even in such experiences even in the buddha's life there is such stunning incidents out there where he would move about for a radius of almost two miles people could know he is around by the sheer peace he radiated and sriram krsna's samadhi you please read it in the either the great master or sriram krishna is divine play the new book it is really everyone would catch it like fire you know when he went into bhava samadhi they all became like a mob of almost like drunk people you know all would catch that samadhi the feel of it and then they would sink and dance and like a mob of crazy people it would appear like that they are all in touch with the supreme at that moment [Music] yeah the english has changed it's very beautiful like you won't put it down and even on mother didi she sharda devi and her divine play both are the biographies only mother's book also i finished it so quickly couldn't put it down so beautiful see once mother how mother was a vedanta you see once mother you had rheumatic pain and she one day one devotee came into her room and there was this lady called kamini like a maid a helper for mother and she was pressing mother's feet with medicated oil and mother had that rheumatic pain so she would suffer some amount of pain then when she was getting that massage done she suddenly said to that woman devotee who entered she said see actually the body is one thing the mind is another thing and the soul is another thing but the soul pervades this mind and body that is why i feel pain here not i have pain okay that's why i feel pain here but if i disconnect the soul from this body mind pain may be there i won't feel it mother is saying this this is vedanti you see the actual this is the actual fact your consciousness gets reflected in the mind and gives you mental awareness due to which you feel sensations if you learn to block that connection which means your mental awareness remains un i mean your awareness remains uninvested in the mind and body you will lose these sensations so this just conclude it is about identifying the three matras the three states with a um and finally the silence after the om is the self the turiya so when you practice it just do a long drawn out ohm do like this go on like this for some time and if you remain perfectly conscious of the tenth ohm you will see you have become intensely aware from within that awareness is you can say it is the nature of the self the atman and the gap between the ohms that that you must identify with that the self because that is the turya this is om karupasana in fact om is always going on especially in the himalayas because here everything is very clear and pure and you just have to stop the noise in your mind to hear it there are many saiyans and sages who have just used omkarupasana for self-knowledge so shall we end here um he peace peace you