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2. Mandukya Upanishad | Chapter 1 Mantra 2

oompah drunk a renovation ooyama diva petrm per se marcha para otra Syria Iran gay stuch toboggans Aston OBE via Shima diva heating yada Yahoo Suez FINA intro British rava swass Tina pooja Vishwa vida sauce Tina Stock Show Irish Tony me swass Tino BRE hospital Donato own shantih shantih shantih is the peace chant and the translation is ohm o gods may be here auspicious words with the years may be see auspicious things with the eyes while engaged in sacrifices while praising the gods with steady limbs may be enjoy a life that is beneficial to the gods may indra of ancient fame be auspicious to us made a supremely rich are all-knowing pooja god of the earth be propitious to us may garuda the destroyer of evil be well disposed towards us Mabry husba the insurer our welfare ohm peace peace peace this is from the Vedas this is the chant associated with the atharvaveda why this particular chance because this opposition which we are studying the mandoke Upanishad is from the atharvaveda so no conditions are all located in different Vedas and each of the Vedas has its own peculiar chant in fact by hearing the chant you know which way that's coming from so this is from the atharvaveda and since now we have got all the Vedic gods on our side I think we can proceed along merrily the Manduca open you should remember the context of this text the structure of this text the Manduca opposition is an opening shot and the smallest of the Upanishads only twelve mantras the original Vedic text has only twelve mantras and based on these twelve mantras we have go departure Riya who wrote the karakasa which are philosophical verses so they are called the Manduca karika when you same and o'ciock are iike you all automatically include the Manduca opposition and on these and then these characters are divided into four chapters if you remember what we discussed last time the first chapter called the agama prac arena or the section on the Upanishads are gamma means the Vedic texts so the Upanishad is embedded in the first chapter of the Manduca carica the second chapter is the white attire Capricorn up the third chapter is that Dwight Oprah karana and the fourth chapter is the alotta Shanti / karana don't worry about the names we will discuss them later on so there the Manduca carica as a text has four chapters in the first chapter which we have just started is included the original Upanishad so Upanishad carica and on the opposition and the carica we have the commentary of Shankar Acharya in Sanskrit it's called passion bashyam literally means a commentary so the whole text has this kind of a structure the Upanishad embedded in the first chapter of the karika the car icon on the Upanishads four chapters divided into four chapters and the commentary of Shankar Acharya on the open Ishod as well as the character of God our Father Guru Padova Shankar Acharya zu ruse guru that's the text and what we will study directly is the opening shot with the Karaka the commentary will remain in the background we are not going to do a line by line study of the commentary though I will use the commentary all the time - when I'm giving explanations these are explanations based on the commentary and it doesn't end there there are sub commentaries and sub sub commentaries and it's even till today people are writing explanations now in English also but in Sanskrit and in Hindi and other languages so that's the man to kill pani shop last time wish and mondo Cocorico last time we saw that the text Mundaka Upanishad itself with only 12 mantras the smallest one what does it comprise off it has a structure where there are two inquiries two investigations one is an investigation into the self what am i into yourself an investigation into yourself and the second one is an investigation into the famous Vedic mantra ohm perhaps the most famous mantra now all over the world everybody knows what Oh miss Soames a mantra now an investigation into this this this word ohm so there's an almond query and a self inquiry and the two are related the text is divided in this way twelve mantras as I said the first mantra introduces the ohm enquiry and the details of the omen quite inquiry itself the investigation itself is done in mantras eight nine ten and twelve towards the end though the omen cried is introduced first the actually it is developed it is discussed elaborated at the end of the Upanishads eight nine ten and 12 in the second mantra which we will do today the self inquiry in Sanskrit Atma vichara inquiry which are the self inquiry Inc and investigation of the self in order to understand oneself that is introduced and that is developed in the mantras three four five six and seven in fact it is introduced in mantra two and starts in mantra to itself and then developed in three four five six seven last time we just read the the first mantra so we will repeat it the first mantra and then go into the second mantra today the first mantra was like this please repeat after me I'll say it first and then you repeat omitted Akshar 'm Oh mediator duck cherem those who have got the the Roman text you can use that to chant along yes you can did you find it here Oh meat-eater doc Sharan Oh mediated aksaram Edom sarvam idam sarvam - yo PAP jahannum - yo Pavia condom butum covered bhavish oddity sarvam own car iva saruba monk arrived yet on yacht yacht John yacht trick a lotty Tom trickle ah tetum tada yum Cara Eva da da young God Eva that's what we chanted last time we studied this last time what does it mean as I said it introduces the inquiry into ohm it says all 88 reduction in a gums album what does it mean ohm this syllable is indeed all this ohm is all this what do you mean by all this in the gum serve them all this what do you mean by all this butum Brava Brava charity the past present and future yet Janet and whatever else is trickle at item beyond the three periods of time to the Pianka ray but that is also own car so it says all miss ohm this letter is indeed all this when you ask what do you mean by all this what it means that whatever is within time and whatever is beyond time whatever is within time and whatever whatever transcends time all of that is all this is a claim remember it is not an explanation it's just the opening statement this is what they're going to inquire into so the claim is somehow this this litter or this mantra ohm is everything by everything we mean everything within time what do you mean within time by within time we mean whatever existed in the past whatever existed in the past whatever living creatures lived in the past whatever entities existed in the past mmm stretching back to beginningless time all of that whatever exists now right now in this universe and indeed whatever will exist in the future so all the entities which have existed in the past all the entities that exist now and everything that will exist in the future all of that is ohm all of that is within time and that's all not only that whatever is beyond time and in Vedanta we claim the absolute is beyond time even Maya the power of God that is beyond time whatever is beyond time that's also oh so that has been said in the first mantra that's what is that's the opening statement in the first mantra and that will be developed will abandon it now that will be developed later when we have completed the self inquiry that will be developed later in the mantras eight nine ten eleven twelve all right basically the idea is if all myths all of this whatever is within time and whatever transcends time then an inquiry into ohm is an inquiry into everything right if somehow you can show that ohm is indeed all of this then instead of enquiring into the reality of everything in the universe if you just inquire into what all miss you will get the reality of everything in the verse all men inquiry is equal to enquiry of everything all men choir is equal to enquiry of everything and therefore all men choir is to be done so that's this remarkable statement what does it mean Shankar Acharya in his in his commentary he has given a very good insights into it but we will not go into it now we'll leave it for a future date now what we are going to do is go into the second enquiry we'll start with that these are the two inquires which have been given and they are not separate in fact all men query and self inquiries will be shown to be the same thing and inquiry into oneself support for that is oh man quality all will be shown the symbol ohm or the mantra ohm will be shown as a support for self inquiry why this omen query is there it will help us in self inquiry that's why in fact we did a little bit of that meditation last time also we'll do it again today all right now we go into mantra 2 and here is where it starts getting heavy mantra - what does mantra to say Seraphim hated Seraphim hated Brahma Brahma I am Atma Brahma by a Mahatma Brahma so iam not macho to spot so yamamoto's part sarvam he ate at Brahma I am Atma Bramha so I am at Machado spot what does it mean all this look at the same phrase same phrase again everything indeed here is Brandon Brahman Brahman the word it stands for in in Sanskrit it stands for the absolute for the ultimate reality so Brahman is indeed all this this very self is Brahman so I am Atmaram this very self is Brandon and this self has four aspects so I am at mature two spot so what does it what does it say sarvam he a tad brahma all this is indeed brahman I am up MA Brahma this very self is Brahman so I am at much a douche but this self has four aspects okay notice what was said here sir vomited all this indeed now bring it from the first mantra all this means everything within time everything beyond time everything within time means everything in the past everything in the present everything in the future whatever existed in the past whatever there is now and whatever there will be in the future all of that that's within time and whatever is beyond time the absolute reality and all of that all of that is Brahman the word Brahman means the absolute it means literally the Sanskrit means the vast if you derive the root meaning is the vast that which expands which swells the vast so brahman is indeed all of this and therefore an inquiry into brahman is equal to an inquiry into everything look how its goes there's a very interesting structure to it if brandman is everything within time and beyond time then an inquiry into brandman will reveal to us the reality of everything it's very good so it the Brahma which are an inquiry into Brahman now what is this problem what is this Brahman it says next so I am Atmaram this Brahman is the very self you yourself are Brahman what is this universe its Brahman what is Brahman it's just a word for us what is Brahman it's you so iam Atmaram this very self is Brahman you you're still the real you is Brahman now look at the investigation down look at the structure we have if you want to know the truth of everything you need to know the truth of Brahman right let me put it down here to become clear everything the reality of everything this universe everything in this universe and whatever may be beyond the universe beyond space-time and causation if there is such a thing and as an absolute as god as maya whatever all of that they say is equal to Brahman and what is Brahman admin admin means the self you therefore if you want to know the reality you want to know what this all this is in reality then you can know you can investigate into Brahman and where will you investigate Brahman where do you find Brahman in yourself you are that problem so an inquiry Atma vichara is equal to brahma of each R is equal to everything which are which are remains investigation so everything investigation is equal to Brahman investigation is equal to self investigation self investigation will reveal to you what you really are and that itself is Brahman and that itself is the reality of everything not only that if you were to connect it with what we saw in the first mantra what did we see there ohm is everything did you see in the first mantra om is indeed everything and the second mantra said everything is indeed Brahman and Brahman is indeed you so an inquiry into inquire into everything is equal to an inquiry into ohm is equal to an inquiry into Brahman is equal to enquire into yourself so this inquiry into yourself that word which we found in the first mantra oopah be economy literally means an explanation but here it means an inquiry invest Gatien so now we are going to start an investigation of the self just an investing the claim of the soap initial is just an investigation into yourself will reveal to you the secrets of not only yourself but also the entire universe all of reality so that's the claim it's a huge claim now investigation into yourself just by the way before we get into the investigation of the self today we are going to start this before we get into that so um Atma Brahma that's a text which we read just now I am Atma Brahma so this is a maha vaakya maha vaakya literally means profound sentence or great sentence the entire teaching of Advaita Vedanta is condensed in one sentence can you tell me what a Vedanta is all about Advaita Vedanta can you tell me what it's all about yes we can in one sentence what is that that thou art taught - Amma see very famous very well-known taught wama see that thou art in fact four sentences from the Vedas are taken as maha vaakya s' in our tradition in the Advaita Vedanta tradition what are those four sentences they all mean the same thing they all mean the same thing the first one is Prag jeonnam brahma proc jeonnam drama this is from the ITER a Upanishad which is from the Rig Veda you know there are four Vedas so prank on Umbra ma the first one what does it mean this very awareness which awareness the one which we are all feeling now understood correctly understood investigated this very awareness is Brahman the absolute this is from my teary opening shot which is from the Rig Veda one is that - um I see that thou art that thou art this is from the chandogya upanishad which is from the sama Vedas they are the second one of the Vedas so that thou art again meaning the same thing you are that ultimate reality the third one is from is a hum Brahma has me I am ramen Ambrym has me I am Brahman this is from the bread our neck open assured which is from the Guru Veda the third of the Vedas you know four Vedas Rig Veda sama Veda Yajur Veda Iturbide Veda so the third maha vaakya is a hum brahmasmi and the fourth one and in this no particular order but this is the way generally we speak about it and the fourth one is this one the fourth maha vaakya is so I am Atma or I am Atma Brahma actually not so am Atma only this much is taken as the maha vaakya I am Atma Brahma this very self is Brahman what does it mean this very self is brahman this very self is the absolute this is from which you punish it yes mandoke Upanishad the one which you're holding right now don't look so confused this is we just read it this very self is Brahman so I am Atmaram this very self is broken and this open Ishod is from the atharvaveda so a any Vedic sentence which expresses the identity of the individual and the supreme the identity of the individual with the absolute deserves to be called AB maha vaakya so there are many such sentences but four are taken by convention and tradition as for maha vaakya s' one each one representing each of the Vedas Prague's an umbrella representing the Rig Veda dot - Amma see representing sama Veda a hum Brahm has me representing Yahoo Veda and I am Atma Brahma representing the atharva Nevada and the meaning is all the same the first one means the very awareness is the absolute the second one means that thou art the third one means I am Brahman and this one means this very self this way self means I am means looking inwards yes I am Atma I am means this way pointing towards yourself this very self I am the Sanskrit I am means which is constantly available as I I this one which is always directly available in fact the word is a parochial which we are reading a text a production of booty on the on Fridays directly available always as I myself this I myself this this one this is the ultimate reality now so all of these sentences mean the same thing and they all encapsulate the entire teaching of the Vedanta all right now we are going to go to the next part of it the text says so a matmata to sh part this Atman so we are going to do an investigation of the Atman by the way this very good is a very cute story about this approach you know the story of Ganesha and Kartikeya and maybe told you some time but I'll repeat it here Ganesha and Kartikeya are the sons of Shiva and Parvati and they have two sons and two daughters the daughters are Lakshmi and Saraswati Lakshmi the goddess of wealth and serves forty the goddess of learning and Ganesha and Kartikeya the two boys now the story goes like this the divine mother Parvati or Maha Devi or uma she once offered a mango in some stories it's an valuable necklace but the mango is nicer so a mango and told her sons the one who circles this universe the one who served this universe was it three times yeah three times one who circles the universe three times his story that's very well-known in India the one who circles this universe three times first it's a race it's a race one who circles this universe three times first and comes back to me we'll get the mango so let's see you buy a race for the mango Kartika is of course he's the God of War is the God of War so he is he's a lean mean fighting machine and so he is uh he's up for it missus okay I'll do it and Ganesha is a little overweight is this is this fat kid you know here's a big belly and he's an elephant head yeah I think he's both top-heavy and middle heavy not only that Kartika has all of the gods had their mouths they're their vehicles which are different birds and animals so poverty as the best one is a lion the Durga the Divine Mother writes on the lion Shiva has the bull and karthika has the peacock it's glorious and gorgeous and all a peacock Ganesha gets the mouse so Ganesha has has the mouse yes Ganesha has the mouse Kartika is very confident at the peacock I can fly around the universe and my brother just has the mouse and he's overweight the poor Mouse so there's no match for me I don't think peacocks fly all that well but anyway nobody just for the story will will its Kartik as peacock yes I read on the news today that this lady who was not allowed to board them because she had a she had us a service peacock like you have a service dog a comfort dog you have a comfort peacock a comfort peacock and no matter I mean no wonder the airline did not allow her to board imagine a peacock sitting in the plane so off goes Kartika he hops on the peacock and off he goes to fly around the universe Kaneesha is still relaxing and Parvati says my dear won't you even try granny she says okay if you insist and he gets up you can imagine the mouse trembling here he comes why can't the kid lose a few pounds but he doesn't go to the mouse he folds his hands and then he goes around Parvati and Shiva they are the parents of the universe jaga Tepito one day Parvati Parameshwara Parvati and Parameshwara Parvati and Shiva are the lord's are the parents of the universe I mean so the whole universe is produced by them so he goes around them he says I consider you the reality of the universe circling you is equal to circling the universe and she is very pleased and she gives him the mango his mother gives him the mango quite some time later karthika comes back no flapping away on his peacock and he comes back quite triumphant and to his horror he sees Ganesha just finishing up the mango and about wiping his mouth you know he says it's unfair I bet you didn't even go anywhere from this place and I said that's right but he's got the essence of the truth the truth of the universe is Parvati and Shiva know exactly like that instead of going around the universe examining everything in detail all we need to do according to the opposition is find out the truth about yourself if you know the truth about yourself you know the truth about this universe so that's the meaning of the story actually it's a very profound meaning of the story all right why I'm delaying the inevitable is because now the the enquiry into the self starts the self has four aspects so I am at much a tough spot this word shahtoosh path gentles means for father means quarters it may even mean legs facets aspects dimensions solely self you remember when we are going to go into this all throughout Mundaka Upanishad there is nothing theoretical here it's very it's profound it's a little difficult but nothing theoretical it's constantly talking about you and which you are you that's constantly available to you it's not talking about a you that you are going to oh I'm going to become the Atman or Brahman after a lot of spiritual practice so I'm just being informed about it now what I will become later on ultimately when I become a Buddha in my you November the life I'm enlightened in no no no no what they're talking about is available to you right now just like saying that you have two hands and two legs exactly like that they're going to point out something that you have that is there right now so always connected to experience that way it will become easier to understand and and also very startling and amazing so it says this Atman the self has four aspects don't think of it as four legs because then you'll think of it like it's like a cow or something with four legs and Shankaracharya in fact in his commentaries is not like a cow with four legs it has four more aspects you you say pure consciousness is four legs then this will be a theory which has no no leg to stand on I'm sorry I couldn't resist that the self you have four aspects which you you who are the secret of this entire universe you have four aspects if you know those four aspects you know the truth about yourself you know the truth about Brahman you know the truth about all and basically you know the truth about everything that's the huge claim so it just said this so a mark much a tough spot now I said they inquiry into the self it's already started it's going to start from third third mantra but it's already started this is this is the beginning of the inquire into the self from soya mark Machado spot that self which self self is Brahman which Brahman which brandman is everything so that self has four aspects here it starts the inquiry into the self which will continue until the seventh mantra it goes to its triumphant climax in the seventh mantra which is probably the most important mantra in the entire Vedanta texts and all all open education so it is starting now it starts right here yes okay now and it can't be delayed any further let me before we start we are not going to go into the inquiry the third mantra today let me outline what they are going to say so attend to this I'm going to outline the entire plot here today it's a difficult task if you attempt it you know how difficult it is all right I will outline what are we enquiring this self you have four aspects that's what we are going I am going to talk about you have four aspects that's all this thing I will explain in five steps step one each of the steps is very deep and a little difficult each one but then this is mondo key of initial the climax so the first one is this the existence of anything depends upon its no ability to exist a thing must be knowable now you may say that no no that's not true that's not the way we look look at the world we look at the world as it's out there and become and know it so this this hall was here and then you came and you saw it so it was here it's not that its existence depends upon you knowing it but here is the thing unless a thing is knowable in some way which we should be able to see it or hear it or smell it or touch it or think about it or infer something about it or read about it somehow it must come into your awareness otherwise it's meaningless to talk about the existence of such a thing think about it if acting it cannot be known at all and by by no ability dose I don't mean no ability just by you or me it should be knowable at some time in the past in the present or in the future it should be knowable by somebody somewhere something it may even be a mosquito knowing something it must be able it must be it must reveal itself to awareness somewhere in some way even if it does not the possibility must be there that it can be known if it is something you if you say that something exists but nobody knows it nobody has ever known it nobody knows it now nobody will ever know it in the future it cannot be known then there is no point in speaking about such a thing I'll do with me even something like say Harry Potter I know you exist because I see you and I know Harry Potter exists in a fictional world of her Harry Potter because I have read about it so it has a kind of fictional existence but some XYZ which nobody knows I cannot tell you anything about it nobody has ever seen it nobody knows about it nobody can know about it but I still assert that such a thing exists it's a meaningless statement then you can assert anything exists so if it is not knowable then it is to talk about an existence of such a thing is meaningless and purposeless so what we are coming to is the first thing that I want to say is in step one that existence depends on no ability to be in any sense meaningful existence of any entity depends on no ability you might question this you might say look I understand existence and no ability are intertwined because without that we cannot speak you purposefully or meaningfully about anything but still why would you say existence depends on no ability you might say that the thing exists and it should also be knowable for us for to be meaningful in any way to us but you know if two things go together all the time if two things go together all the time in every case then they must be related in some way if existence always goes with no ability then existence and no ability are not two different things there must be some relationship between them see the cap of the plane and the pen are two different things because I can show you the cap separately and the pen separately but if I cannot show you two things separately say the saffron the orange color and and the scarf I can't show you the orange color separately from the scarf in fact the scarf is an orange scarf so the orange color is related to the scarf in the same way no ability and existence are related no ability and existence are related so existence of anything depends on no ability and by no ability I include in not just gross no ability that you can see it or hear it or smell it or touch it it could be scientific no ability it should we could know it through scientific instruments we need not be known through an instruments also you could predict it with scientific equations by our scientific theory predicts such as such a thing that's also knowing it could be religious no ability that I know it through my scriptures or at least I believe it through my scriptures that is also admitted so is some kind of no abilities this is so you'll say ok ok go on them we get it no ability I'll give you the Sanskrit words also just by the way something that is knowable is premium just know these words premium brahmana and pramatta pramatta means knower pramana means instrument of knowledge we are into epistemology here instrument of knowledge and premium means unknowable unknowable object object of knowledge knowable no way boo from atop Brahma or no premium let me repeat that the Sanskrit word pramatta means no word so I am a pro Mata I am a knower and premium means unknowable so this pin for example isn't knowable and pramana means instrument of knowledge so my eyes are the instrument of knowledge with my eyes or with my skin I can touch it or with my ears I can hear it yes so eyes are the instrument of knowledge direct perception I can see it directly so eyes are the instrument of knowledge this is unknowable and I serve a peon and I am the Noor I use my eyes to see this and the knowledge that I gained of this the knowledge that I gained of the pen I can see a pen this knowledge the Sanskrit word for that is Brahma knowledge itself is me the Sanskrit word is Primeau you can see it all of them come from the same root pramatta the one who has knowledge nor that's you or me pramana the source of knowledge it could be direct perception right perception means seeing hearing smelling touching tasting it could be inference it could be inference you get some data and from that you know something a scientific inference for example you have observable data and from that you have a hypothesis or something so it could be inference it could be scriptural knowledge it could be something in some source of knowledge we I will not go into it very daunting as a full very complex epistemology 6 sources of knowledge from atoms I will not go into that from am what are the things that we know by our our so instruments of knowledge so this universe we know all of this with our instruments of knowledge and the knowledge that we can its get itself is called prama so remember these terms pramatta pramana premier and trauma stage one existence depends on no ability so to exist in any meaningful sense the thing must be now you can use the Sanskrit word thing must be a premium premium knowable it must be knowable to exist a thing must be knowable all existent things must be in some sense knowable alright step 1 now let's go into step 2 remember 5 steps to discuss what the self has 4 aspects step 2 no ability depends on a knower ok now it begins to get interesting existence depends on no ability and no ability depends on nowhere by this what do I mean there can be no knowledge no no ability no knowledge without a knower every all knowledge presupposes and no words it must belong to some no or some knowing entity knows so no ability from iam in Sanskrit from am literally premier to him if you want to be stickler but I am saying premium depends on can you tell me the Sanskrit word Parramatta nor that I have I hope to come to you I have a knowledge of this thing it depends on me the nor unless I am there there is no question of knowing this thing this is unknowable no doubt but this is not a knowable and this I am I am there as a knower so its status as a no no knowable depends on me than the world exists its existence as a knowable it depends on me the knower now very interesting then to exist a thing must be knowable to be knowable there must be an or in that case join it is equal to B is equal to C then a is equal to C to exist a thing depends on the knower yes yes what did I say it should be no able to somebody somewheres in some way you might say well gravity existed long before there was any living being or living entity even a bacteria to know gravity gravity to feel the effect of gravity right but I also said it should be in principle knowable it should be in principle even when it existed was it knowable if there was a node at that time to know it would it have been knowable yes if there was something to actually feel the existence of gravity so gravity exists yes I'm gravity is knowable you are your question is long before there were any living beings when the universe got started the fundamental force of gravity and other fundamental forces they existed who knew them at that time if you ask a question like that the answer here would be there doesn't have to be anybody who knew them at that particular time but in principle they are knowable yeah if they would have been in order at that time they would have known it just as we know no gravity right now we feel the effect of gravity we feel that we are sitting right here now we are being pulled down by gravity what before the universe was created was the gravity there yes not necessarily before the creation of before the creation of gravity no sir gravity was in not universe just it was a time when the gravity was not there so yes that's what we're just discussing no you are not saying did you are you saying that there was no gravity before Newton it's a knowable it was an oval all time even there by when there was even before Newton's birth even before they were any human being see this is why it's difficult it's good that you're thinking even before they were in human beings all the living beings which existed on earth did they feel the pull of gravity yes they experience wasn't gravity experienced that's all that we are saying here if something exists it must be a part of our experience it may not be your experience it might not be my experience it might not be the experience of anybody or any living creature today but it must have been explained by some living creature then when you say that before for example if you ask before the evolution of life before the evolution of life before there was any kind of awareness to experience gravity would it the values saying that there was no gravity of course there was gravity because in principle it should be knowable yes yes right all right now but at that see when you say no ability which means experience ability it must be revealed to experience right now revealed to experience means there must be an experience sir now what you are saying is a is a particular case at that time if there was no experience sir can we project the existence of gravity yes we can you sir then how can you because there was no no err and gravity itself has a no ability but then it all depends on today that there are no errs and we can speak about it suppose there were no Knorr ever then would it make sense to say gravity had no ability no it wouldn't suppose all throughout the history of supposes in universe and all throughout history of the universe there never wear any knowers they never wear any beings who experienced anything and there was in the past present and future no question of anybody experiencing anything then would it makes sense to speak about the existence of such a universe no now if you if if you say that you know you can still get such an universe can still exist then I can say anything can still exist them so no let me just give it this lets you have to proceed very carefully here when you are saying gravity existed at one time it could be gravity it could be anything gravity or the moon of the other Sun existed when there was no living creature what his question is the Sun still has no ability because if there is a creature to know it it would be able to see the sun shining that's your question right no ability that's what we are challenging here does the Sun have intrinsic existence regardless of any kind of no ability suppose Sun is not are you saying it has intrinsic existence intrinsic means without no ability this is the this is DC that's why we are I'm saying it's it's difficult we are running up against these objections and it's good what I first said when I first said all of this in fact the first point itself does this room exist before you know it some say yes some say no certainly see this is not a debate philosophically speaking this is not a debate between idealism and realism we are not talking about that here we are going somewhere much deeper what we are saying here is to be real means that it must be in some sense knowable you want to come in to do about this yes what is what are the attributes oh no you're jumping ahead that's that's a third point we're coming to that yes I'm coming too I'm coming to point number three that that's later we will bracket that oh but I want to stay with C we must move very slowly here what he's saying here is then then you have said all two different things you are saying the first thing you said was even if withouten or the Sun has no ability that's one thing you said and second thing you said now was whether it's knowable or not the Sun has intrinsic existence that should have been the first objection at the very beginning when they first said existence depends on no ability let's consider that question we are going back to the first statement now we're going back to the first statement does existence depend upon no ability or does no ability depend on existence does a thing have to exist for you to know it or does you know it depends on your knowing that a thing exists and remember what did I say I'm not saying anything new I'm saying it for third or fourth or fifth time same thing it can be anybody doesn't have be you here today some living creature some consciousness somewhere should be able to experience it it should be within the experience of something somewhere even if not something somewhere it should at least be a possibility somebody should be able to experience it otherwise this to answer your question directly the question of intrinsic existence the son has intrinsic existence how do you know look at the question I'm asking how do you know but how do you claim that but philosophically but but at address to be justified any statement has to be grounded what is your justification for making a statement so for example you use the word son it is a meaningful word it's a common word it's a meaningful word why is it common why is it meaningful meaningful to whom common to whom which is but it's knowable right only reason you are able to speak about it is because it's knowable suppose I say X exists what do you say to that X X something not the sine X the sine X obviously exist I can see it but something exists you what would you say to that you should define it I said no it can't be defined because I don't know it I don't know it necessarily but somebody else knows it what you're talking about no nobody knows it but it can be investigated and no no it cannot be investigated cannot be known but it exists what would you say because it has intrinsic existence that is exactly the argument this gentleman is making you see what you are forgetting is the Sun is a matter of experience for us it's a matter of experience for the tiniest life-forms in the in the in on the planet it's a matter of experience is predicted by science it is revealed by our sense organs it's revealed by scientific instruments hence we speak of the Sun when you say it as intrinsic X exists existence you are making argument from a realistic point of view that existence precedes knowledge of that a thing must exist and then you have knowledge of that that's that's realism but we are not talking about that here also what we are talking about is a much much more fundamental principle to speak of the existence of anything meaningfully it must be in some sense available for experience do you agree with this maybe not my experience may be the experience of some other living creature may be the experience of a scientist experience means maybe just a prediction in a scientific scientific theory some string super strings exist super strings exist if I say super strings exist you will say how do you know I say because there are these scientific theories and equations which predict the existence of super string okay possibly if that theory is correct and it does exist but if I say X exists about which I cannot say anything except that it has intrinsic existence it's a meaningless statement so it must be available to for experience for no ability in some way you so many other questions but I'll come to you okay yeah not the same did such a universe exist no how do you know such a universe existed even today you can even speak about such things because you are a knower and you have experience of many things and therefore you can design such a hypothetical case but imagine if the universe were the only universe which is speaking about nothing no nor ever existed then who will speak of what yeah there is some a deep connection between no ability and existence this is why man Duke is little difficult it makes a it's a mission makes a very simple statement but it's something little disturbing for us okay let me give you a little different example which will I'll come to your question hold hold on to your question don't forget things that we've seen a dream things that you see in a dream all the people and the things that you see in a dream would you agree they all depend upon your knowing the dream that you're dreaming the dream and they exist only in your dream in your experience dream is an experience right dream depends entirely on the dreamer it hasn't no India it has no intrinsic existence apart from the dreamer that's a good example but it's an example doesn't prove anything so this is what they are driving towards in this that it's only an experience that you can talk about anything in some kind of experience it could be theoretical it could be sensory it could be scientific all right yes what's your question ultimately we will talk about such things but yes but right now we can't speak about it because we don't know it's a hypothetical case yes you can oh you just answer it from this what we just read we just studied this so the only reason we can talk about God is because we read about God some mystic somewhere experienced God right Ramakrishna saw God Moses at an experience of God so different mystics at different times in the our history have experienced God and there are books which talk about God and therefore today you are raising the question so that means it's it's part of our our common knowledge right God is beyond existence if it is beyond existence in non existent who ever said such a thing that's an entirely different statement there duality of existence non existent means manifest and unmanifest why at all are you able to speak about God because you have read about God right and there are people if you believe that the who have seen God ramakrishna claimed to have seen god which means basically Manduca is not interested in the detail Manduca says therefore it god is within the experience may not be your experience but somebody's experience therefore you can speak meaning meaningfully about God am I not making sense you know mandoke is not complex it's not saying something very complex man look is difficult because it seems something very simple it's talking about the fundamentals of our very existence no ability existence Wittgenstein the great philosopher once said see complex things are explained by fundamental concepts now fundamental concepts if you asked for an explanation a definition if you define something complex you can define it a building yes building is made of matter but if you ask what is matter not so easy to answer why because matter is a fundamental concept which goes to explain a higher level concept but when you ask questions about a fundamental concept what is matter what is space what is time what is energy what is consciousness fundamental concepts then we find it difficult to explain why do we find it difficult to explain because there are no more fundamental concepts by which we can give an explanation right we you get the strange feeling I know what matter is I know what consciousness is but I can't speak it st. Augustine said if you do not ask me about time if you do not ask me what it is I know if you ask me I know not somebody else and yeah I'll come to you yeah yeah wait we have all the time in the world yes no if it's a perceiver is one particular mind yeah it's it's like a case for idealism but you'll just wait for the next step and have a step beyond that where it goes if the idealism is wild this goes beyond wild you'll see you'll see very soon it's a good case for idealism though it's a good case for idealism kind of Berkeley and idealism yes all right the last one before I go ahead yeah yeah all right you know that's that's easily solved it's like you're asking a question like what's that what about the existence of Harry Potter what about the existence often of the number one or the number in what sense do they exist so they have a kind of existence so if now if you say what is the status of super stinks what kind of thing is it it's a theoretical construct yet to be proved a hypothesis ten years line.if down the line if you say that quantum loop gravity or something XP explains the universe better than super strings and then super strings is the theory I think it's almost discarded now but it's discarded totally and you know it's wrong to the dismay of many mathematicians but if you say that it's wrong then we will just say it exists as a disproved hypothesis yeah yeah it is it was part of our experience it's part of the common experience of humanity right all right we'll stop here let me finish the five steps yeah this is the second one only and we are already embroiled in this third one is even worse or better depending on your point of view fourth one goes beyond this and the fifth one is simply terrifying the second one is so existence depends on no ability number one number two no ability depends on a knower you can't have knowledge without ignore okay since Sanskrit from am depends on pramatta premium depends on pramatta third one is point number three let me put it here pramatta nor depends on consciousness any kind of knowledge depends on consciousness sentient awareness unless you have awareness you don't know anything think about seeing smelling touching tasting thinking understanding remembering forgetting imagining inventing lying all of that background the common thing is you must be a conscious entity to do those things no ership knowledge depends on consciousness in Sanskrit Brahma oughtta depends on consciousness or in this case you the Atman chit Atman and that's how Atman is understood in Vedanta consciousness knower depends on consciousness what does that mean what is now coming to your question you asked the question what is the nor who or what is a knower what constitutes a new world you know what is the nor Vedanta they were very very clear idea about what constitutes a lower it is consciousness which deploys some instruments of knowledge and becomes a knower consciousness by itself is not a knower its consciousness but no no we're talking about to know something else in a knower and no one knows something else right so a no one knows and no ever pramatta knows a premium it is consciousness Atma the real you which in conjunction with the mind and the zorgons becomes a pramatta I'll repeat that titanium consciousness Atma the real you plus mind and sense organs is called a nor mind includes intellect memory all of that thinking basically consciousness plus the instruments of knowledge makes consciousness into pramatta so I am pure consciousness but there is no mind so I cannot think I have no eyes I cannot see now I consciousness with the mind with the eyes I see this object and I get a knowledge of this object so I the consciousness become a knower then now mm-hmm it's only when the mind and sense organs are working that we can deploy the instruments of knowledge and for using words very carefully then we become knowers if you're not nervous what are you you're just consciousness but the consciousness which does not know anything it's not a knower so what's a knower what's aprama got to put it in Sanskrit and the technical terms Watson or an or is consciousness plus mind it need not even be sense organs just the mind you can think using the instruments of knowledge it could be the mind and intellect and memory and then it could be the sense organs then it could be your scientific instruments then it could be your books anything so consciousness plus these instruments of knowledge pramatta without these instruments of knowledge just consciousness but the point here is the knower depends for its existence unconsciousness if you remove consciousness just imagine right now you are looking at me you are hearing my voice you feel your own existence you're also thinking in the background of your of your mind remembering things and trying to understand these other thoughts are intruding all of this is happening imagine in all of them if you say switch off one thing like you close your eyes then you can't see me you can't see me or the blackboard or the other board here but you can you're still aware you can hear me you can just thinking is continuing if you plug your ears then you can't see me you can't hear me but internally thinking is continuing you're still aware you were thinking you're remembering but if you if your eyes at their years are there everything is there if you switch off consciousness suppose it were possible then what will happen will you see anything will you hear anything will you be aware of your own existence nothing so the knower you follow this carefully the knower you promote are depends on consciousness yes repeat the logic without like there's no existence yes yes yes it may not be even life is an object of knowledge yes yes in that sense if you if you are to make a parameter it has a sentient being yes it needs an instrument of knowledge so an instrument knowledge of obviously has to be at least as far as we know a living body and mind yes yes yes we are saying that I'm not even going see here is the difference between idealism and what we are suggesting I will I will maintain that yes I agree with you that they existed though Manduca will not agree but anyway I maintain that they existed fine but supposing there was life at that time would it be able to experience that thing if it existed would have been able to experience so it had that no ability right all I'm saying is to exist there must it must have no ability and no ability depends on the nor in between you are adding one thing that need to be an ordinary one okay I understand what you're trying of what what your weighted it's getting sticky I am NOT saying things came into existence because you and I saw them I'm saying that there's a whole universe which we do not know but are they in in some sense knowable presumably only because of that you are able to see this why do you think that there is a whole universe in existence like III yeah I I've already said that it should be available to knowable and to to knowledge in the future in the past to human beings to aliens to algae or bacteria to something it must be available because if it's not at all available for knowledge if we say there is X just as I said if you say there is X in the we're back to a point number one if there is X in the universe but we don't know it that's it can we know it no you cannot know it can anybody know it no nobody can know it no scientific tier you can talk about it no religion can talk about it no alien or nothing can know it yet I maintain that it exists you cannot maintain such a thing exists you may not maintain it if it no even if it does exist it's meaningless because you cannot meaningfully talk about it in any any context at all you cannot meaningfully talk about it in any context at all see even when we did not know about gravity would gravity have been meaningful yes because one day we did discover it and we find that it experi it affects everybody even people who did not know about it were affected by gravity so it did exist for them but if you say it cannot be known by anybody Dookie nobody can feel its existence it has no impact on anything then you need in that case you cannot say it exists ok let me just go ahead and let me finish this otherwise yeah number two no it's good it's good to struggle with these number three no depends on consciousness parramatta depends on consciousness what consciousness this awareness which you have this consciousness is you the knower depends on you the consciousness in your case just look at it in your case in your case you are a conscious entity after which you are a knower and using your instruments of knowledge you are aware of many things so all those things for you let's take you just now all those things they depend in some way coming into your awareness they depend their existence for you it depends on their coming into your awareness in some way you read about it you feel it you know it sometime and that coming into awareness depends on you being an or and you being a knower depends on you being consciousness ok three points here now here's where ever it actually begins to get difficult number four we are in fourth of five steps it was easy tells now yes now I'm going to make it difficult that which depends on something else has a dependent existence dependent existence in Sanskrit in in Vedanta is called mithya the false you see where we are leading to dependent existence is equal to falsity what do I mean by this technical term falsity does not mean non-existence it means it does not exist by itself look at this that lectern depends on the wood on the out of which it is so according to Vedanta the lectern is false with respect to the wood the wood is true why because the lectern has no independent existence a Kawai the wood no Lecter but the wood itself without the lectern yes it was a log of wood before it was made into a lectern a gold necklace the necklace is false because it has a dependent existence on the gold the gold is relatively true because it does not depend on the necklace you can still have the gold as a bar of gold or as a gold ring or a gold crown without being a necklace where the necklace cannot exist without the gold so the necklace existence depends on the Gold's existence and therefore necklace is false it's an appearance necklace mithya gold septum lectern mithya wood septum now what does it mean for us it means remember all things their existence depends on no ability from IAM premium depends on pramatta and pramatta depends on consciousness so premium and pramatta have no independent existence just look at it in your ear said it's not so difficult look at it in your own existence you as a knower doesn't your statuses and know what depend on you being consciousness that's all can you be an or without your consciousness can you be consciousness without knowing something possibly yes if all my instruments of knowledge are removed I can't see hear smell touch I can't think then I just am I have no knowledge about myself also or anything else I just AM and when instruments come I starts you know I can see I can hear and smell so consciousness can exist by itself titanium the Atma or titanium of itself the conscious self it can exist by itself Nord knower hood pramatta is dependent it's false promoter faults from AM false consciousness real and repeat this number four it's a big big step forward according to Vedanta would suck TM would is true lectern isn't is false food is the reality of which lectern is an appearance what is this false lectern then it's a named lectern it's a form look at this it's a form and it's a use nama Rupa viajar it's a name and a farm and I use its name is lectern it's farm is like this and it has a particular use but existence when it comes to existence its entire existence belongs to the wood so the lectern in itself is a name and a farm and I use I don't deny that it is a name lectern I don't deny that it as a form I don't deny it as a particular use but I deny it has any reality show me the thing called the lectern show me the thing called act and come here and touch it what will you touch wood don't you say touch wood you will come and touch wood you cannot touch the lectern I know it's mind-boggling when you say such things they seemed to be the same but the yet they are not the same why because at one time there was no lectern it was a log of wood at one time when it is broken it won't be a lectern it will be firewood or something like that the wood exists without the lecture yes it's a wooden lecture yeah no no but but but just consider the wooden lecture what you know though I know in our language we say wooden lectern and Vedanta says wrong it would rather say it's a lectern Leawood which is more correct Vedanta is more correct would you say it is a wave made of water or wavy water is it a watery wave which is that adjective which is the noun it is the noun it is the water which existed before it was a wave it is the water which exists when it is a wave it's a water which exists when the wave subsides also it's the same way the wood if you tell if it's a metallic lecture very good then the metal is the reality the lectern is the appearance they are off right there is the sea the substance the material out of which it is made anything the material the substance which out of which anything is made is the reality and the rest is a name a word and a form and a use what is yeah but just stick to the framework of this we can investigate it it'll come don't worry I am I'm just introducing you to something that will go on for the rest of the year so you'll have plenty of time let me just let me just finish this so here the fourth step is the big big step forward dependent existence is false is not real existence that which has intrinsic existence is real existence now comparatively between the two just two things take this particular entity it's a lectern and it's wood are they equivalent no because the lectern has no intrinsic existence apart from the wood but the wood has an intrinsic existence apart from the lecture if I smash it now I won't but if I smash it now then it will still be wood it won't be electron anymore before it was made it was still it was wood it was not a lectern what Vedanta is saying it's not electron right now there is no thing called a lectern the thing is the wood in the same is an example I'll come to you in the same way what we are saying here is the thing the reality is consciousness with a name and a farm mind senses these are all names and forms it appears as a knower and depending on the knower it also that very consciousness appears as the knowable a very very important thing lectern is an appearance food is the reality what is the electron an appearance off it's an appearance of the wood the wood appears this little hole to hold on to all questions moratorium timeout let me finish this the lectern is an appearance of the wood are you following me what you can say that why are you saying it's an appearance of the wood it's real no it's not real what's real about it is the wood so the lectern is an appearance of the wood the wood appears as a lectern with a name lectern with the farm lectern and the used lectern here the claim is big claim is it is consciousness which appears as the knower and the knowable with the form of mind and instruments of knowledge here is the promit are nowhere with the form of all of this these are all from am no Abel's all of them depend on consciousness therefore they have no independent existence just like the lecture there is no thing called a knower no thing called a knowable also that might sound amazing but there's no thing called a knowable also the knowable and the knower premium and pramatta depend on one thing which is consciousness premium pramatta depend on one thing which is consciousness it is consciousness which appears as premium and pramatta it is wood which appears as the table it is water which appears as the wave it is gold which appears as the necklace it is consciousness which appears as the knower and the knowable why because they have dependent existence upon consciousness hence consciousness Satyam consciousness is real and knower and knowable both are our faults or appearances this is the fourth point what are no or unknowable their name farm and use nama Rupa Viva Hara another name if you know for that for is for that is Maya nama Rupa viajar knower and knowable are appearances of which consciousness is the reality let me conclude with the fifth point last one we've gone way beyond time all right last point I'm by now you might have forgotten what are we discussing for aspects of the self Atma for aspect we still haven't come to that four aspects of the self we'll come to that in the fifth point now we are ready to understand what is meant by four aspects of the self so knower and Noble pramatta premium they are nothing under the name and form and use nama Rupa Yamaha and this pair promote a premium Noah and Noble what are they actually consciousness nowhere and knowable it comes in three grades or three flavors NORs and nobles come in three flavors or three varieties what are they first the Waker and the waking world to the dreamer and the dream world number three deep sleeper and the intro saying sleep world I'm just saying the sleep I can say sleep world but basically deep sleep world means darkness nothingness the blankness deep sleep world within brackets blankness the no more unknowable become in three three flavors so these are three stages or states jagrata swapna sushupti geography means waking Swapna means dreaming sushupti means deep sleep all the nodes and Nobles in this world are here right now you are nowhere and all of this is knowable for you this is your waking state this is the first aspect of the Atma first aspect of the soul four aspects off of yourself four aspects of the self the first aspect is called the gross or physical aspect and gross aspect it's two line Sanskrit it's two lot more the gross aspect of the self the second one is called the subtle aspect of the self sukshma Atma which which you find in dreams it's you but in a subtle aspect you're the external world is forgotten that your physical body is lying on the bed and sleeping that's forgotten entirely in your mind you design our dream world and in which you are a dream individual so there is a dream knower Parramatta and a dream knowable and then the knower and the knowable are all resolved into one blank mass of blankness which we call deep sleep that's called the causal causal aspect not casual causal aspect karana Karan Atma causal aspect of the sell-by causal because that's from from that mass of oneness blankness undifferentiated mass which you have in deep sleep dreams and waking come out you see Manduca reverse reverses all our common sense logic we think the waking state is most important we know Tarakan one sadhu said you're jagrata hulky pool kiosk I this is superficial dreams are interesting he said and then he said body our status of Shakti a really interesting state is deep sleep so it's meeting neatly was nothing but is actually the source into which everything is much look at it from a very psychological point of view from your point of view all of this is forgotten in your deep in your dreams and the dreams also are erased waking and dreams are all erased in the blankness of deep sleep it's all there otherwise it wouldn't come out when you wake up when you wake up as an another individual as well as a Waker you're still the same person so it was all there it's like a computer which was in hibernation all data is there every activity is possible but nothing is happening so deep sleep that's called the causal state causal aspect of what of yourself dream subtle aspect of what of yourself waking gross aspect of what of yourself these are the three aspects of the self again Manduca makes the ball claim that none of this is unknown to you it's what you experience every day I will now tell you something the only one and only thing which one Dukie wants to tell us which is unknown to you right now that's what Manduca wants to communicate to us there is a fourth aspect which is not a state it's not a waking stages now the dream state it's not the deep sleep state the fourth aspect is story it's called Toria literally it means the fourth Turia means four fort aspect what is that it's consciousness itself remember Waker and waking world our promoter premier what are they name and form false appearances of what one consciousness dreamer and dream world remember they are no other knowable they are false what's real consciousness deep sleep and deep sleep blankness deep sleeper and deeply blankness false what's the reality consciousness it is in consciousness consciousness itself just like the example I'll give and stop here it is just like gold you can coin it you can you can fashion it into a necklace you can melt it and make it into a ring you can melt it and make it into a bracelet but whether it is a necklace whether it is a necklace or a ring or a bracelet in all in and through all of that what continues gold necklace ring bracelet our names they are forms they are usages but the reality at anytime you touch it you are touching the same gold in the gold alone is is projected appears a necklace a dream and a bracelet but all throughout it's gold only gold is the fourth and yet gold is the only one the first three aspects one two three are false the fourth aspect alone is real consciousness is real in which appear the pairs of Noor and knowable no are unknowable and the no are knowable merge together here in deep sleep so the three states are false the knowers in the three states are false the nobles in the three states are false all of it is one consciousness which you are one unchangeable consciousness which projects itself in a Waker and waking world projects itself in a dreamer and dreamworld and retreats into itself as a blankness of deep sleep all throughout one unchangeable consciousness that is called Turia wait so I finished now let me quickly summarize what we saw in the five stages five steps let me quickly summarize don't worry you'll get a lot of time yeah but as long as you keep coming you will get time to ask these questions think about it and let bed takes a lot of thinking it's it's not our common sense way of seeing the world if you ask what's there it's elector who'll say it's wood it's lectin but yeah it's lectern appearing as is a wood appearing as a lectern to the name and form and use a selector alright so five five steps to explain what four aspects of self what did we read so I am not much a touchpad the self has four aspects what are the four aspects we will see in five steps first step existence depends on no ability to meaningfully talk about the existence of something it must be new able in some way from IAM number one number two no ability depends on an o'er no no ability without a nor so premium depends on pramatta number three to be a promoter promoter depends on consciousness or the self the real self so promoter depends on titanium cheat Atma consciousness number four what depends on something else is not real in itself so promoter and premier knower and known they are not real in themselves apart from consciousness because no new Able's depend on Noah and Noah depends on consciousness so knowable depends on consciousness is equal to B is equal to C so is equal to C no no ability depends on nor and no one depends on consciousness so no ability also depends depends on consciousness and no Able's also depend on consciousness what depends on something else is not real it's an appearance it's a name and a farm and I use now come to stage number five this name and farm and use nowhere knowable they come in three varieties you know where do they come in three varieties in our lives every day here is one variety right now if you are awake which is a lot of to lot to ask for after all this if you are still awake then you are in this first variety where you are awake er and you have a waking world to know you are the knower and this is your knowable what's your knowable all of this everything is your knowable I'm not saying you know it now but you can know it so all this is knowable but and then you go to sleep dreamer and dream world nor knowable pramatta premiere deep sleep deep sleeper and deep sleep blankness you cannot distinguish nor unknowable there they are merged into one blankness all these three they depend on consciousness because we said these are not real in themselves they depend on consciousness they depend on consciousness which is the fourth aspect of the Atma we said optimize four aspects aspect one aspect two aspect three Manduca says we all know it every day we experience if we just labeled it it was just pointed out here why was it pointed out because by examining these three aspects we come to the understanding there is an underlying aspect called to here it's not a separate aspect it's the only reality in fact it alone appears as these two these two and these two this Turia is this is the reality about yourself this completes the Atma vichara self-inquiry this story is the reality about yourself remember reality about yourself is the reality of brahman so this story ER you are this this is Atma and what is Atma Brahma I am Atmaram so this is Brahman and what is Brahman the essence of everything and so this is everything you can see this is everything because here everything is consciousness waker and waking world dreamer and dream world and deep sleeper and deep sleep blankness you can see why by knowing this consciousness or understanding it we have actually understood the reality about everything like Ganesh are going around Shiva and Parvati you have grasped what is that core what is there at the core of the entire universe not only the waking universe your dream universe and in your deep sleep blankness also all of that right okay one or two questions and we conclude we have run out of time completely yes yes yes yes yes correct very good question I'm glad you asked this question last time we did we talked about ohm and did a no meditation now can you relate we said is our ummah this is ah this is ooh this is MA and this is the silence so we can in fact go into that a little bit few minutes of that bit o meditation here and we'll do it more seriously later on somebody else had a question you even raised the question yes depends on nobility no ability it depends what no existen is not unreal it all depends on consciousness so ultimately all existence existence depends on no ability no ability depends on the knower know what depends on consciousness so all of them the existence of things is nothing other than consciousness when I say the the lectern depends on the fonda on the would it's another way of saying the wood alone is appearing as the lectern so when I say the existence of everything depends on consciousness what I'm saying it is consciousness alone appearing as everything in the universe okay this word what we are going to do an end now so this matching will happen later on in the open Ishod but you can easily match it ah oh ma omen cysts of three sounds opening your mouth I mean you close your lips right so ohm is the whole range of sounds producible by from opening your lips to closing your lips now they say match the are to the waking so in the waking you have a vague nor and unknowable ooh is your dream where you also have a knowable a dream world are you with me and a dreamer and deep sleep mmm where everything is dissolved into one you can theoretically speak about Noah and Noah below one who knows the blankness of deep sleep all of that emerges out of what is silence after ohm is finished what do you have what silence that silence you match with the underlying consciousness it goes like this when you chant the OBE in your mind as the comes think about your life this life as it merges into as it goes into think about the various dreams you have you know if they seem so real I sometimes practice it when I get up in the morning and I have it still vivid memory of any kind dream immediately I compare it with the waking you will see there's not much difference there's not much difference in this way if I try to compare a dream with this experience the dream will seem vague this will seem very very solid but compare your like I did I was brushing my teeth now I was comparing the vivid experience of a dream and the experience I had just after waking up sitting on the bed memory of sitting up in the bed memory of that experience in the dream - experiences - seemed a very similar right so now as it goes into Oh think about your dreams so many dreams you the dream and you have so many dreams experiences in your dream as it merges into mmmm think about waking life erased Waker gone dreams gone dreamer gone blankness just deep sleep nothing no feeling no idea no thinking not not even I am sleeping nothing no thought possible no sense experience no thoughts no imagination no dreams just blank mhm as it fades into silence here's the thing drop the blankness also what remains don't say consciousness if you think about anything that's already if you imagine anything you're daydreaming ooh if nothing blankness that's mmm drop all of them it's beyond speech is everything gone now that is the technique to be followed and there are this lot to be done it's a guided meditation I'll take you through it again and again and again and the hope that we suddenly get it remember then you will say all these steps 1 2 3 4 5 are not necessary once you get this this one the fourth one you know Shankar Acharya will say fourth who says it's the fourth fools say it is the fourth ignorant people say it is the fourth it's the only reality which appears in this way will you say there is a bangle go or there is a bangle and necklace and a bracelet and the fourth thing called gold are you following are there four things if I show you the a bangle a necklace and a ring and I say that there is also a fourth thing called gold it's not a fourth ornament it's the only reality which appears as these three ornaments it's the only reality which appears as these three nodes and no ables drop the knower and drop the nobles what remains is beyond language it's you the pure consciousness let's do it for two minutes don't worry I know it's I can only imagine how much it is to digest all of this it can be if you think about it it can be profoundly disturbing or pleasing yes actually it's your own glory want it the whole thing points to you is is this telling you that you are God the entire universe depends on you you are not a tiny thing in the vastness of time and space the vastness of time and space is nothing compared to you all right remember is waking dreaming just imagine it within yourself deep sleep nothing blank blank silence beyond that drop all three I'll chant three times you change with me [Music] Oh [Music] Oh [Music] Oh [Music] and slowly open your eyes if you'd like home chanté chanté chanté hurry he own that sat sri ramakrishna Aparna must [Music]