Video 14

15. Mandukya Upanishad | Chapter 1 Mantra 12 & Karika 22-23

bhadram Karen efficient Aoyama diva petrm posh a moksha period ultra steer engage toast of our gums Astana be via Shima diva heating yada yahoo swass tina indra british rava sauce Tina who shall be suave da sauce Tina star show Irish Tony me thirsty nobly hospital dato own chant is Shanti Shanti so in our study of the Mundaka Upanishad and the Manduca caracas we had come to the 23rd to 21st karika and now we have to do 22nd and 23rd caracas remember the background that the opener shod said there are two kinds of inquiries to take up one is the inquiry into the self into what am i and that enquiry a particular procedure was suggested by the open issue look at your experiences you will find you have three kinds of experiences broadly speaking common to our day-to-day life awaking experience where we experience a physical universe I am the knower and I experience a physical universe a dream experience where this physical universe is for the time being erased from my awareness but I experience a world of thoughts constructed of my mind and remember its it's a world of thoughts constructed of mind we know that only after waking up while we are dreaming of course it seems very real to us and that's one one one kind of experience so that you are the dreamer and your dream world another kind of experience is seems to be no experience at all it's an experience of blankness deep sleep and the opening shots introduces these three are common to us via do we know it open the open issue just points it out with the purpose of pointing out one thing the real teaching of the Upanishad is actually you are not the Waker experiencing awaking universal rather you are one consciousness to reom which appears as the Waker and the wakers universe which appears as you the dreamer and your dream universe which appears is you the deep sleeper and the merged causal blankness of the deep sleep so the gross universe circle universe and causal universe they are all appearances of one consciousness which is koream and that is the that is what you really are what we all really are that is the grand theme of the operation and the investigation into the self is supposed to reveal that the second kind of investigation second second part of the teaching is that oh the sacred syllable om sacred sound ohm is used as a kind of shorthand to understand this teaching it said that just as the self has four aspects in Sanskrit for pada four aspects waker dreamer wicker and because universe dreamer and dream universe deep sleeper and the deep sleep merged darkness the darkness of deep sleep and Tori of the real consciousness which is behind all of them similarly notice nobody had said ohm the sound also has four aspects four four letters in it so to say actually three letters and silence what are the three letters of ohm you might say ohms looks like two letters to me but remember in the O two letters are merged in there ah and ooh in sanskrit when you chain them together they become oh so uh the three three letters are one ooh - mmm ah three and the silence which follows since you have these four letters for four matras they're called matras for four letters three matras and one silence for mantras of ohm and for fathers of the self it naturally suggests that you can actually map them the Upanishads suggested that you should associate in your mind the sound are giving the name the Waker in the wakers world give it the name of the dreamer and the dream world give it the name ooh and a deep sleeper and the deep sleep causal darkness give it the name mmm all right and at aureum the real consciousness itself yes come on in come on in come come consciousness in itself - Liam yes build you consciousness in itself will can be represented by the silence which follows the ohm ooh and then silence all can be used to represent the Waker who do they represent the dreamer and Upanishads said mmm the last part can be used to represent the deep sleeper and the silence following this sound can be used to represent Turia why would you want to do this this is a good way of contemplating the entire teaching instead of reading the whole open Ishod each time and thinking about everything just say ohm with the understanding of your entire experience of life and see how it appears in one consciousness which you are it becomes easier and easier to understand yourself as the one consciousness in which you experience the whole of life my whole of life I mean waking dreaming and deep sleep having said these things now the opening shot is coming to a conclusion the 12th mantra the final mantra will come where it will speak about the silence remember in the eighth month our ninth mantra 10th mantra and the 11th mantra nobody should spoke about how you can map ah to the Waker in the I think in the tenth month right spoke about how you can map who to the dreamer how you can map in the 11th month red spoke about how you can map to the deep sleeper and finally in the 12th mantra which is coming now the open Ishod will match silence with pure consciousness and suggests that you are the pure consciousness Turiya you are that silence also the silence pure consciousness is what we really are in which all these experiences appear in which the silence in which all speech comes all words come and the consciousness in which all objects are experienced so now Kerrick anumber 22 and 23 let's quickly read those before we go on to the twelfth mantra the Caritas are the comments given by gora pada the great master Shankar Acharya stiches teacher these are comments actually observations given on the Upanishads teachings by goda pada 22nd he is commenting on this right now he's commenting on this meditation meditation remember this whole ohm meditation is not really the central teaching of the open Ishod the same so teaching of the Punisher is on this side of the of this chart the waked dreamer deep sleeper and to TM Kanaka number 22 3 show Dhamma sukha do Liam trishal Thomas ooh yes - Liam Samanya meatiness cheetah Sam Anjum bathenosh cheetah sir pooja Sarova bhutanam suppose a server bhutanam wonder shaver mahamuni he won via shaver mahamuni he now the opposition leader Kalika is praising the person who practices this all meditation why would you praise this this is again the style of teaching in the Upanishads where a practice will be suggested and a person who practices that is eulogized so this is neither and an eulogy if you do a lot of ohm chanting this applies to you what does it mean Trisha Dharma so in the - Dharma literally means the holy place you know whether or not at the harm or kill Arnaud Hamilton and the holy places in the Himalayas and they're called Damas but he Radames mean that three states and they are holy places the waking dreaming and deep sleep why would these be holy places they are we are actually the holiest of holies because they are the places where who exists Turia the pure consciousness you knew yourself that's why it makes these places holy so the three Tamas the three states of waking dreaming and deep sleep how they are how they match the sounds are oma that was taught earlier so what are their common features do you remember in each case some common feature was spoken about which helps you to associate what were the common features o is what is it what does it have common with the waking state yes Adi Opta hey Adi means it is the first and after means it person pervades and then ooh is what does it have in common with the dreamer who I applaud the newt kasha trot it is in between and it is superior superior in between and third one mm deep sleeper what does it have in common Mitya Pete Easter it is like a measure remember the cup into which everything is poured and everything is poured out again it's a colorful example but unforgettable also and a PT it is the place of dissolution or the merging of everything else ohm disappears into M and Waker and dreamer disappear into the deep sleeper it's a place of merger it is the causal state in the cosmic scheme of things just like your own waking and dreaming disappear into your deep sleep and again emerge from there in the same way this entire universe disappears into ishvara suarez consciousness plus Maya so the whole universe which is projected by Maya from the Big Bang onwards and everything now ultimately at the end of a cycle it is supposed to disappear back into Maya this is according to the principle that effects always merge back into the cause you know what is creation and destruction the way they look at it in philosophy in in Indian philosophy creation is when you give a particular name and form to a material so podium is created when you give a particular name and form to a log of wood what is destruction when the name and form are lost when it that that effect it goes back to this cause so when it's broken it will just call it would again so it was wood and ultimately it will be wood again when the name and form are lost what Vedanta wants to point out is even in between it is wood so right now also it is all that one pure consciousness alone appears as all of this anyway that apart here it says the one who knows these similarities are an maker oh and dreamer and deep sleeper that person who definitely knows these similarities and meditates upon them sir pooja ha he is revered serve aboot are among all beings wonders Java the person is praised and mahamuni he is a great sage so you are a great sage if you happen to chant ohm and you know these things basically a person who is practicing this keeping this meaning in mind come on their 23rd verse 23rd karika a car owner taébem a car owner at a vishwam Cucaracha pita ageism Okada's chapito ageism maharashtra spoon of prague jam maharashtra pune rajim nama tree bit dirty gotti he nama trivet dear taykitty he this is also part of the result of all meditation the 23rd verse let me just translate it will take a little bit of explanation it's not particularly important but it gives you a background to what vedic thinking was like let me just translate and I'll give you the background then what did what did this verse say the letter A leads to wish you are the Waker so the letter o leads to Tejas or the dreamer the letter M again leads to Prague yeah the deep sleeper and in the silence imatra doesn't lead to lead anywhere it just leads to it's the reality itself it doesn't take you anywhere this the first one takes you to this now here K is a specific meaning to give before I give you the meaning I'll tell you what what the whole thing is about in Vedanta they speak about two possibilities if you practice Vedanta what happens after death to Bossip or two possibilities are there one is called with a hummock T one is called krama Mukti two kinds of liberation now one liberation is what we talk about in the open ocean you realize you are Brannon your Torian you are liberated you are Liz where you just now know it that you always we're liberated and you are liberated that is liberation by knowledge it's called direct liberation and that's the whole purpose of Vedanta so that we can attain that will directly relation we think we are bound we realize we are not bound at all we think we are finite we realize we are infant in infinite so that's the direct liberation to such a person what happens after death the term is videhamukti with air Mukti means the person is already liberated even while living in the body when the body goes to the person the liberation is there's no difference made to it by the death of the body it is called liberated without body before that Jeevan Mukti liberated in the body and when the body dies in its natural course liberated without body with a hummock T from the point of view of the person who is liberated it makes no difference the person knows I am this pure consciousness thorium but apart from this another kind of liberation is Mensch mentioned in Vedanta which is interesting suppose in spite of all of this we do not attain knowledge gianna we do not attain knowledge in this birth we will one day or the other suppose now we do not attain knowledge and then I die having not attained knowledge I do not realize that I made a attend attended a lot of classes and written lots of notes and thought about it even sort of sort of understand understood it but I truly cannot claim that I am that pure consciousness I do not feel like that it's not real to me yet so I don't really feel that I have attained liberation what happens to such a person this is called crema Mukti sequential liberation what happens is the opener should say this person then goes after that everybody goes after that going is called gutti literally it means going going where according to once Karma an ordinary person when the body dies goes to other worlds according to that person's Karma and is finally reborn again in some form again and that's what we have been repeating again and again and again for ad infinitum but what kind of liberation is possible suppose one does not realize that you are tore iam then what happens to that person will that person again go through the cycle of births and deaths the idea is if that person is sufficiently advanced not yet liberated but sufficiently advanced a pretty saintly good kind of person pretty spiritually evolved person not yet fully liberated then that person goes also goes but not to any of the ordinary worlds definitely does not come back to this world anymore what are the other options available what are the tourist destinations summer is here so if you are a very good boy or a very good girl after death a person gets to go you get to go on this superb cruise and to to the Caribbean or something like that and have loads and loads of fun so that's one kind of getting going destination those are called heavens in the deployer with a small age not the capital H a small age there are words just like this world but a much better world so not quite downtown maybe the Upper West or even the upper East some something like that much much better and what are they like there is no suffering there it's all fun fun and games with the gods lived there it's like you no problem at all and natty kata is told in the cut-open assured that there is no old age no death no disease no want it sounds great why shouldn't we aim for that except for one big thing the problem is it all comes to an end just like this world that also comes to an end and ultimately it's not satisfying because it's also part of our limited world just a finer place instead of living in a slum you get to live in the nice part of town it's the same town it's a universe it's just a more upscale part of town you get to live there for a while and then it's over why is it over because anything produced by karma comes to an end it runs down just as this life it runs down at one time this body will go and you go on to other things that life also will come to an end those are the lower heavens and there are many of them in Hindu mythology they believe in many of these heavens not Hindu just Jains and Buddhists all Indians heart the various kinds of experiences you can have and in fact in one of the opening shots it gives you how much happiness is available in each of those places it's an in Title II of initial there's something called the analysis of happiness save I didn't to teach us that that sounds more fun than this dry philosophy yes it's an analysis of fun and says how much fun can you how much happiness can you have in this world it starts off there and then what are the other worlds and how much happiness can you have there in this world if we look at the description it's so so interesting the way they understand human happiness in this world it says first of all and here is where I get gets all the booze it says it you have to be young so many of the old I remember saying this in in the Hollywood of all places and there were in the audience there lots of booze and because older people didn't like that at all but it's a truth it's much easier to have fun when you're young when you're old you're just struggling to keep things to get there so first of all that we are describing the maximum happiness you can have in on this world you have to be young second it says highly educated it cannot be a school dropout you have to be from Columbia or an Ivy League if possible a number of PhDs and things like that and then not just a bookworm but it says of good character a good person a person who is evil or given to addictions and all mixes or her life a hell so good person and then it says good health a person will with all vigor and a powerful body the capacity it says to enjoy this world and then it says the person must be extraordinary rich must be btv sta with just see a part of it like literally the richest person in the world and it says this is this all of this together if what person has it this is the acne of human happiness possible the possibility of human happiness is this is this much and it gives this the unit 1 this is 1 unit of happiness so I don't know where we would be on that scale so it's one unit of happiness and it says the lowest of the high heavens of the heavens the first of them not a very good place just a little bit better than this world it gives you a hundred times this happiness just by going and staying there and the next one above that better above means more refined than that gives you a hundred times of that and get then it goes on like this and I saw up to the highest possible manifestation the highest possible world called brahmaloka the world of brahman not brahman itself but the world of Brahman and there I calculated how much happiness you can get it is 10 to the power 20 of that maximum human happiness now all these heavens they come to an end when they come to an end you have to come back to this world and if a person on the other hand of the spectrum the person is naughty there is an evil person then there are other places for you to go to which are not heaven they are much worse than this this world so there are various kinds of hell's but none of them are eternal when the bad karma is exhausted by suffering you get to come back here again and work out your karma and your spiritual destiny the point is there is a very colorful assortment of destinations available after death none of them permanent you come back again so I'm initiation ji ho and who started our Vedanta work in South Africa he had these nice stories to explain these these concepts of temporary worlds you visit so he said it's like he was in South Africa so he said it's like I fly in Air India from Durban to Mumbai and it's expensive you purchase the ticket and then we get into the plane in Durban and there is a beautiful air hostess who says come come here is your Chi a seat of choice this is actually a literal translation of a statement in the Vedas that after death the transmigrating soul you are greeted by other beings it matches a lot of those near-death experiences or end accounts you're greeted by other beings shining beings who say come this is the heaven of which you have earned by your pious deeds and takes you to your see it in a business class or whatever you have earned and then installs you there and then it's nice it's not hot like it was outside you know the climate is controlled it's very relaxed you don't have to do a thing and these people come and give you nice food and there are movies to watch and all of that and just as you're getting used to it this is nice I like this life it says we now we are landing in Mumbai and it is a 105 in the shade outside and and thank you for flying it air india if you say no no I want to stay here so no you can be afraid to come back next time it purchase a ticket again you'll fly with us will welcome you but not now now you have to leave and you are sent back out it's exactly like that in those heavens when your karma is exhausted you sent back here all the health the various kinds of lower worlds when suffering is over you come back again now among all of them there is one highest having highest in a sense the best one which is a very spiritual world as you can see all these other heavens and hell's are not very spiritual at all there are places of enjoyment and suffering but there is a very spiritual world which it's which is open its call it brahmaloka the world of Brahman there Brahman refers to Ishwara God the world of God brahmaloka very spiritual persons were not yet enlightened they can go after death they will go there and stay in the company of the Lord and finally attain their liberation from that place from that heaven they will not come back here they may stay there for a very long time in the air and have you know hang out with God sort of for a very very long time so and the open you should speak about that that this this is a this is a track which is available but only for the religious leave all spiritually of all persons persons who have led a very virtuous and pious life and they will go there my take on this is what they are talking about is the heaven promised by religion religion promises heaven but that heaven that religion promises are not those places of partying and having fun and coming back again rather religion promises and eternal heaven in the presence of an eternal God Christianity promises that Islam promises that Judaism in its core form it says that there is that that this highest possible existence Hinduism in many descriptions why couldn't our did the heaven of you live with Vishnu or goloka and the presence of Krishna or kailasha in the presence of Shiva in whichever form you imagine God you conceive of God and worship God there is lokah a world spoken of which you will attain after death these are all devotional paths so if you retain your individuality by some means if you do in the retain your individuality then you will have this experience of brahmaloka okay so this is what I wanted to say and that is what is being mentioned here if a person who practices this meditation and stresses the are who that person attains oneness with viraat Hiranya garbha Ishwara basically with God or stays with God for a very long time and finally attains liberation but if you if this person realizes the meaning of the silence at the end that I am that pure consciousness that person does not go into any world or attain oneness with God or anything like that that person is Brahman is the infinite remains as the infinite but the individuality is lost so this is the background and now if this will make sense those who meditate on ohm with a stress on or they will after death they will attain to Viraat it says we should attained Bharat Bharat means oneness with the the physical the gross universe the God in the Bharat aspect those who emphasize on who will attain oneness with Hiranya garbha the cosmic mind after death those who emphasize the moon aspect of the o meditation they will attain oneness with Ishwara because el aspect after death but forget the details what it basically means is they will all go to brahmaloka but those who concentrate on the silence at the end of wombs concentrate means they realize the meaning of that I am Brahman na with dear taykitty he there is no movement after death what happens when the body drops the body drops off for every other play other one the subtle the sukshma sharir it leaves the body that is called transmigration for every one of us until we are enlightened one of the science of an infinitely enlightened person is after death the subtle body does not leave the body the body goes back to the five elements of nature and the subtle body also goes back to the five elements of nature there is no individual left behind after the Mundaka Upanishad makes it very clear in another Upanishad called him under cop initial where it says that when the enlightened being realizes Brahman when the enlightened being dies after realizing Brahman the body dies it's like a river running into the ocean very beautiful verses there but each of the elements merges with its cosmic counterpart the earth of the body into the earth the water into the water the air into the air the heat into the fire element the space into space and the mind also is constituted of subtle elements than matras if you read Vedanta sorry you will know the odd mind manner bodhichitta Hancock their elements also in the case of an unenlightened person that's mine the subtle body it goes to other birds that is what is called going from world to world bird to bird the cycle of birth and death but for this enlightened person that mind also that subtle body also merges back into nature then what remains brahman remains what about this person is he lost that person remains as the infinite was the infinite remains as the infinite no gutty no movement I'll come to you yes she made a specific statement that the individual means they remain one with Brahman there they don't have an active active individuality there she meant he I am yeah I remember one interesting story that Swami su Heaton and they told us he served Swami pre-mission energy for many years Swami provision G was a disciple of Maharaja he was regarded as an enlightened person in his own lifetime so I became a monk under the guidance of Swami su Heaton and he's now the one of the vice presidents of the order so he told us many stories about Swami planation and one was about the passing of some information and so information on there was very sick for many years of his life and towards the end he was in our Hospital in Banaras in Kashi when some time before passing away sweet Angie asked for a boon from permission he said I want something and premiu Shan ji said what do you want he said first when you pass away I don't want them to do to your body what they do not try to revive the body and in those days it was more crude cutting and piercing and putting pipes and things like that in a futile a time attempt to I don't want all that you know you should not be disturbed he said all right and there one or two other things very interesting he asked he told me that he asked about permissions is what mantra did you receive from the mother tell me so I asked him did did he tell you he said he told me a little bit at the beginning and then he said don't ask anymore and the second and the another thing he asked was do you see taku sri ramakrishna and he said yes do you see it like a picture sir so here and he was unrelenting you see like a picture or living he said living so that he said now doing premature Anji passed away the interesting thing is that day he was keeping quite well I mean he was better than usual and Swami sweet anand they used to feed him you had to feed him like a baby because he couldn't eat himself so doctor had come and examined him and the doctor was walking across the courtyard it was time for flemish on disease breakfast suet and he was feeding him it was a kind of grill mixed like like liquid in spoon and permission he was virtually blind by the time he would sit quietly like a little baby and so he turned he would feed him and sometimes he would be obstinate like a child you know he wouldn't open his mouth so you'd have to tell him open your mouth one more spoon one more spoon and he was not he was not taking the food so sweet and she told him one more spoon Mirage open your mouth or take one more spoon and he felt something is wrong and he quickly put the spoon down and he rushed to the doctor who was still walking across the courtyard doctor just come and see the Swami seems a bit strange now the doctor came back to see and swami passed away so sweet and she said it was just like a clock you know the hands of a clock move and we didn't it runs out of its its now it runs out of its winding up in its unmown completely it's praying it stops it's like like this and then kept stops so that was the final thing and then sometime after the last rites had been performed in Kashi they don't burn the bodies of monks they take it to the river and it's immersed in the middle of the river he went to a great vedantic scholar swami vishwananda who is to stay in kashi say washroom ciri I had a doubt I've heard and seen also in the lives of very great monks who passed away they have visions at the end you know the hair stands on the end and they see many of them in their devotees of sri ramakrishna their visions of ramakrishna where devotees of Krishna or whatever in whatever form they have worshipped God that form the experience at the time of death at the time of passing in Swami permissions is kissed nothing just stopped and yet he was regarded as such a high spiritual soul by everybody want one and all so he had a doubt what was this and so he went and asked swami vishwananda and that swami said oh don't you know what you're telling me is amazing don't you know what happened then he pointed him out to the opening shots go and look there it clearly says for a brother ganni passing is exactly like this- it beauty all the others are signs of gutti and that are having a vision of krishna or ramakrishna or something then you go to brahmaloka and go to heaven and stay in the presence of God and finally maybe attain Brahma gana ultimately you will attain Brahma gana they are all Mukti they are all moksha because you don't come back again to this world they will these people will never come back but one is liberated forever has no individual existence anymore is one with Brahman the other one is a very exalted kind of individuality remains in heaven in the presence of God so the great Saints of most religions you would expect they are like that the great devotees bhakta those who love God and would prefer to maintain a little separation between oneself and God so they will maintain an individuality and they have these extraordinary experiences the time of death so I am said this to point out negativa deity there is no going for those who realize the silence after after ohm for everybody else there is going but this kind of going is something very exalted it's a highly spiritual huh it's only for people who are who have led the most pious kinds of lives are completely devoted to God in some form of the other yes see from a but very close may not be fully enlightened in the sense of I am Brahman but definitely they are enlightened in the sense of say bhakti for example God exists I am completely devoted to God is very real to them and so they exist with God it would be from an advisor point of view it would be a lower result but the real result of eight is pushing towards is this and this lower result is achieved at the point of death you go from this existence a very saintly existence no doubt to an existence in heaven I see that way and I see that see how this provides a foundation to religion most of ta sztyc religion promises something like this lead a very good life be a devout person and you go to heaven you still are a person you still have an individuality and exalted individuality a pure individuality the individuality of a devotee so that it makes room for that it does not dismiss all of that but that's still in the realm of Maya appearance not that that person will ever come to any any harm that person will only go higher and become enlightened finally but there are others and that's what the opposition is trying to teach you you realize yourself as Brahman here and now and this is what the silence beyond oh and now we shall try to explain that yes the other smaller heavens H which you had a small age which you attained by karma by being a good boy or a good girl not not by spirituality those once you come back and it makes sense why all those other heavens and hell's all those words are ruled by desire I want it I want it if you want it God will give you the chance to play you want to keep on playing I'll give you the chance to play if you don't want to keep on playing sri ramakrishna gives the example of as long as the child is busy with the toys the mother is busy with her household work when the child throws away all the toys and yells for the mother cries for the mother says throw salam creation would demonstrate like throwing his hands out ma like that then the mother puts down her pots and pans and come so rushing to pick the child up on on her lap that is brahmaloka going back to the lap of the mother where you have given up all your childish engagements yes practice Oh everybody becomes older you should go just like that nobody should get a chance to you know revive you and struggle with you yeah yeah because he didn't want he had self permission just so much permission he does not mind what somebody does with his body but he had self image is so much for so long felt that Mijares should not be disturbed yes let you die suddenly oh you can love another old person so much yes serving people one of the practices which we often do and we take every chance to serve the old monks old and sick monks and who needs service we tend to take every opportunity to do that in our main monastery people would the younger novices would compete to do that it is full of blessings it's very it's very full of blessings I mean the real blessings is it takes you God word that is the real blessing of a facade oh it takes you God word the lesser kind of blessing is it makes your life a happy life people think that that's the real blessing in Indian sir feelings sadhu sadhu say why you you serve a monk so that you get the blessings flow from that but most people use this blessings to let my loans be paid off let my disease be cured let my son or daughter get a job or get married off and so and so forth but those are lower uses because they all come to an end and they really do not give you lasting happiness the Wise Ones ask for devotion for Ghana bhakti Vivek by Raja oops mama Raj fell down all right just just just he just fell maybe the bill no no I think he just and just take a look I think it I think he filters sleepy please sit it's it's I think he's up already it's important please see no he didn't stand he just I saw that he slipped off and fell he slipped up the chair and fell yeah I think I think it it dozed off and yeah what is good [Music] are you sitting he did not get up it's a don't worried it is a Manduca has that effect one of the side effects of Manduca checking for bruises afterwards here yes so there was a question about yes and bill just gave you gave you the opportunity now we'll give you the opportunity right now yes that's all right yes so we would always take the opportunity all right and I saw what happened we always would take the opportunity of serving these old monks and we'll always ask for blessings that for progress in spiritual life yeah I remember I did that so many times and one funny incident where I I remember once I managed my first visit to the main monestry in balloon as a new novice young novice I saw after breakfast the young novices would all rush the brahmacaris to take the bowls we are all had little bowls for for food so to take the bolts from the older monks and wash them and keep them so that the older monks wouldn't have to do that little chore themselves now I didn't have the courage to go up to an older mug so I went up to a novice and I grabbed his ball and I said give me your ball I'll wash it for you and he said no that's all right I said no give it to me I kept tugging at it until here in exasperation said but I haven't eaten yet I was taking his ball he was about to go in heat I was taking his bull him I remember talking to it this another senior monk very intellectual very good speaker and good administrator and so and so forth and he pointed out a very senior monk who was at that time just over a hundred years old he was pointed out that monk and said do you see open miraj and I said yes if I have even if I can even get a fraction of the spirituality he has got I had happily roll in the dust on which he walks so if I could buy that if I could get even a fraction of spirituality which he has got okay yes yes don't ya yes no no it doesn't doesn't that is the question in the bhagavad-gita in the sixth chapter of the gita arjuna asks this precise question to krishna what happens to a person who is not enlightened suppose I walk on the path that you are showing me but it clearly is a possibility I will not attain enlightenment in this particular life then is it all lost I could have spent my life doing something else in the world that time and energy so is it all lost do I have to begin from the well be imagine starting with mandoke you open it all over again krishna says no he said a person who walks on this paths called he calls it the path of auspiciousness person who walks on this path never comes to a bad end what will happen to a person who has not attained person going to brahmaloka does not come back also that person is considered to be liberated already but suppose you don't go up to that level also you go to one of the higher because you are practicing spirituality you generally tend to be a good better person good person so he says such persons after death they will go to the higher heavens not the highest heaven from which you do not come back but the higher heavens having Smet spent he says thousands of years there Oh sheet washer Schuette sama many years long years he serves having spent long years there will come back again to this world shooty naam Shri Mata ki yoga brush Dobby jayati will be reborn in a good family you get your parents who are good people it doesn't say particularly spiritual people just is good people should see means you know decent people and it also says prosperous it won't you won't be a very poor you might not be millionaires but it won't be very poor either basically it means it will give you a good base to start all over again what happens when you are born into such a family he says by the force of past practices really here were show up ISA but person will be pulled along helplessly not that you will remember him and okay open it suddenly and wake up with the cold sweat but no but it will attract you whatever form of religion or spirituality genuine religion of spirituality you find in your society in your locality it will pull you powerfully it could be any form of spirituality basically they are all paths leading to the same reality and it says he that person will start practicing from wherever he or she left off helplessly it cannot not walk on this path will walk on this path and that and says like this this person goes on until he attains this person attains liberation yeah I come to you you Shradha Shrugged hub is and it's a Sanskrit word meaning the funeral rites which you perform for departed ancestors so one reason one of course is psychological reason for letting go for the people left behind but the other is this one for those who are trans migrating having left the body my father mother grandparents and so on and so forth let them have a higher gutti a higher path they will go according to their karma but your prayers and your worship and the rituals that you perform on their behalf adds that's the belief adds to their store of good karma it's a booster rocket you strap on so that they can go a little higher maybe a to a better world so you pray for that shut so that's what Hindus traditional Hindus they believe in that so they do it for their bit but every culture you will have you see it has prayers for the dead they even talk in terms of helping to make the translation and so and so forth yeah right so a time distortion because you see even in this paradigm years might go away in your dream right and when you come back to this world you've just one night has gone the Narada and Krishna stories shows how in Maya Narada spent a whole lifetime 20-30 years and raised their family while Krishna was waiting for half an hour into the stories there he's waiting for a drink of water when he comes back Krishna says you've been gone for half an hour yeah so time time distortion but we experience it ourselves the moment you change the state of awareness from waking to dreaming to deep sleep breaking and dreaming there is time but different scales of time altogether deep sleep no movement of time psychological time is not there at all when you are experiencing deep sleep unless the mind works time will not be experienced yes it's there don't worry see two things one is I must want it this eagerness must be there and the second one is grace grace it is the guru's grace it is God's grace so grace is very powerful and but you must want it also you must want it what do I want if you want you will have it because you are it the other this heaven that heaven it you have to earn it with your credits with your points you know which you've got on God's bank but here you don't have to earn it it is you you just have to realize it but you have to want that we we generally want things in this world as a limited being I shall enjoy a higher heaven and that's what traps means samsara I will be a limited being I will not die I will live longer I will not be sick I will be healthy I will not degenerate and behold I will try to be young and I want to remain in a particular state a limited state and so I struggle all my life it will never work it has never worked for anybody but then it didn't keeps me coming back again and again and again they are if you ask gurus grace of God's grace Ramakrishna said our grace is always there creep our Batoche bochy the grace of God is always there he says raise your sail those little boats which sail on the on the Ganga if you go to the action ashore even now you will see little boats and they raise the sail and it catches the wind over the river and it moves faster so he says that wind is always blowing if you raise your sail you will move faster raising your sail is the making the effort sadhana making the effort and wanting it asking God for it yes yes close to liberation means those who go to brahmaloka might say that it she says the memory of past births would it lead to a greater desire for liberation you would think so but your spiritual folk that's why you think so is if I could remember many lives I would be encouraged to get liberation in this life but a person with strong desires if that person remembers past lives will become curious about past lives what I was where I was can I recover some of that bank balance and property and use it in this life who was my mom and dad and my beloved people in those past lives it is again samsara multiplied all over again that person will not ask for liberation will find it so fascinating will get get caught up in that actually you think like that because you have a spiritual urge so you think memory of past lives might encourage me to become more spiritual practically does not I think it was sister Nevada tour Christine who asked Vivekananda how can I get memories of past lives he said sufficient unto the day the evil they are off you cannot manage the sufferings of one life and you are asking about your past life he said it it will not help we may not be able to manage and that's the very nature of memory think about it what did you have for lunch on this date last year last week Arkansas barely guess yeah I guess it must have been this we don't remember and it's a blessing that we do not remember because it's really of no use you might think that if I remember all the experiences of past lights it is of use it will create make me more deep and spiritual it won't what is of use is not memory what is of use is samskaara your inherited characteristics and tendencies after a lot of suffering in many lives a kind of aversion to worldliness comes in me that is very useful I may not remember any of those lives but in this life I don't like that sort of thing there is no pull it's the lesson that the soul learns through many experiences the particulars are lost for example Krishna never says when you come into another birth and you have spiritual tendencies will you remember all the verses of the Gita which you struggled hard to memorize will you have all the notes of the man to care with you no none of that will remain though the memories might be there but it will you will not be able to recover them but he does yeah he does but that's what that's for Krishna and but not for everybody else no but what what remains over is much more valuable than memorizing a few verses or having some notes of Vedanta classes what remains is the essence of that teaching that next time you come across those teachings a similar kind of teaching spirituality existence of God I am NOT the body mind it will seem real to you immediately you'll take to it other times you made earlier lives you may have might have had to struggle day Java is a strong feeling of having repeated that particular experience here it's a tendency you may not remember but you like it Sri Ramakrishna said those who are going to be spiritual those were going to attain God a current car shop get suit other value logged way they will like everything about this place this place he made Sri Ramakrishna him and his teachings and the things he talks about the life he talks about he says those who will attain to God they will like all of this there are those who will not be moved by it so then they are not going to attain God in this life or any anytime soon so they have to exactly so there are examples in the lives of saints those who became Saints how they became Saints also small thing sets them off into an intense spiritual quest you know such small things may have happened many times to us in that the matchstick is shri ramakrishna says when the mastic is wet no matter how much you strike it it might give rise to little bit of smoke a couple of sparks but it does not blaze forth a dry matchstick once you strike it it bursts forth into flame so the dry mastic is attained over many lifetimes memory may not help it is experience which helps what we take away from life is experience not necessarily memory just see in our lives we have done things which we regret and we wish we will not do it we know it's wrong and we have clear memory of it and we repeat it again even with memory it doesn't seem to stop us but what stops a person may not have memory just doesn't like doing such things that person won't do it samskaara is more important I remember once I was tagged telling another monk a friend Swami Vivekananda's complete works I read large portions of it as a kid I was 9 or 10 years old I loved it but I was saying that I I don't know what I understood in those days now I'm beginning to understand a little bit and but I don't I was a little little kid I don't think I understood much then that Swami said Johanna tawa-tawa what what was to be achieved has been achieved at that time it's it shows that liking itself that's the essential thing why did you have liking for a mass of words written or spoken by a monk hundred years ago instead pull that shows genuine spirituality what you are doing now yes you are understanding it intellectually now that's good you should you need to grow up and understand it yes right first one must be grounded in it listen not just read about it and go away with it grounded means it must seem real must grasp that lesson strongly then use that light in day-to-day life say for example I'll give you a very interesting insight you lose your temper that person behaves rudely to you and you lose your temper with that person you have a you hold a grudge but person is bad and he said nasty words to me and I don't deserve it it's some people are just awful go away saying those things in your mind but now suppose you suddenly wake up sitting on your bed and you realize all of that was a dream all of that was a dream the person who behaved like that and you and the experiences the thoughts you had about that person all their drempt and you are none of that really happened that person and that behavior and all of that was nothing other than you the mind it was in your mind will you still retain an irritation about for a non-existent person that person is dream does not exist it is nothing other than your mind you will not retain any kind of irritation for that person nor will you count that as any of any importance now in the waking State what it says is you datoria the one consciousness in that alone just like a dream this body and the rest of us and this universe is appearing it's all in you whom will you hate what will you reject what do you have to run after here if that that's the stand it's a very high stand to take many of the problem most of the problems of life you can deal with much more effectively than you would otherwise yes dream paradigm is very important to understand the consciousness paradigm just as everything in the dream is in your mind the dreamers mind everything in this waking I'm not saying is in the wakers might know there's something you must realize we'll see come to that but it's an interesting insight I'll transfer here I'll tell you in Hindi and then tell you in English one Swami teaching the open man Dookie and in the Himalayas he said this Jessie up swapped the Purusha hey up Swapna Durst I why say he abjad reproduce near AB jaganatha was talking - na very powerful insight what does it mean he says just as you are not the person in the dream you are the dreamer you are that person who saw that whole dream and including that little person in the dream who thought who you thought you were you write you in the dream and the people in the dream and the whole world of the dream you are the seer of the whole thing now that's not the teaching of advaitha that's an example it says exactly like that you are not the person who is awake now you are rather the consciousness which is the experiencer of the whole waking state what a powerful insight what a liberating insight you know the person will do its own thing but you are not it you are the ground on which this game is happening you are liberated from it you are entirely free from it I'll repeat the Hindi Jai say up jug dropping a pollution here Swapna was talking - time just as you are not the not the person in the you are the seer of the whole dream exactly like that AB jungle apparition here of geography I was talking - time you are not the person in the waking still you're not the Waker you are the witness of the entire waking experience which includes the Waker none of them are real you are the seer you is alone real just as in the dream none of them none of it is real except you the dreamer okay now let us go on to the 12th the let us conclude the Upanishads 12-month road is the last month of the opposition remember the text has two parts one is open issues one is carroca Upanishad is the original teaching Mundaka Upanishad of ancient man - coop initial only 12 month rest and we aren't going to conclude it today and the carry cos our commentaries written in verse form by God our Father in four chapters this is the first chapter the other three chapters do not have the open Ishod in them the art go to father's observations and insights regarding what we have learned so the real fun starts then you know many interesting things will come the dream paradigm the entire second chapter is based on the dream paradigm it can be scary at first but it's very liberating when you go through that many insights will come into life which you can use God a father draws all of them out slowly now they end up the opposition it's going to talk about silence what a contrary thing to say talk about silence this one oxymoron 12th please repeat after me oma trust you to Tom a mattress chatter da AB de ba ha a poncho pajama she would wait a bomb on God odd maybe some vicious eaat manat bonham some machete at Menard mononym yah even Vida vida the one who realizes the silence at the end of ohm our Ummah and the silence that is called imatra Matra burtom imatra DTM authority imatra and imatra the silence at the end of the ohm that is the forked what are the 300 ma remember we are not talking about Baker dreamer and deep sleeper right now we're talking about a UNM our uma there's a three and in the fourth imatra it is beyond all transaction which is it is the silence of the universe it is auspicious it is non dual this is own car this is the real own car what is the real own car not Oh silence and this own car is you the consciousness the one who realizes this realizes consciousness by consciousness and is free this is the meaning of the pop initial now let us understand this it would be pretty easy to understand I will quickly go through it the secret is this words Express objects in Sanskrit pada padartha pada means word but autumn means the object meant by that word see when we say meaning we have a further complication when I say bus bus is a word and you see what is the meaning of bus you can do two things one you can go to a dictionary and give me some more words look up the word bus and give me more words no that's an explanation of the word bus or you can point out a bus out there and say that's a bus so when we say meaning of the word here in this context it means the object itself not the dictionary meaning so words have their reference reference means the thing they point to not the dictionary meaning but the thing they point to so cloth or a shirt the word is a shirt and what it points to is this this is the object now what we have done here is we have given names to objects all our waking experiences you the Waker and your entire waking experience is given a name ah that's one then all your dream experiences and you the dreamer all of it together is given the name ooh and the deep sleeper and the deep sleep experience is given the name mm okay now let's think about this go back to the example of gold and ornament we have four names one is bangle one is necklace one is ring one is gold right but upon examination look at the phone look at the first three names bangle necklace ring right they correspond to the ornaments but when you examine the ornament you find you examine the bangle and you find that all of it is what every bit of it is gold so the fourth name gold applies to the bangle then what happens to the name bangle what does it apply to there is no object called bangle apart from the gold where you can use the name the name has its use that it refers to a particular form of gold particular kind of ornament but what about the substance the substance is gold only when the object is reduced to gold the bangle is reduced to gold the bangle reduced to gold means remember all of this is in clear understanding not physically you're not melting the bangle down to gold you just realize it's just gold the bangle is just gold when you realize that you have negated follow this carefully you have negated the object when you negate the object then the name has nothing to refer to the name bangle what does it refer to you see why it's there here here it's a bangle but this gold gold says it's my object now the word Gold says it's my I am this thing you find your own object the word bangle has nothing to refer to its left objectless so it lets left object less it is no object which it can refer to that's the negation of the word negation of the object negation of the word negation of the object is to discover it's nothing other than the reality the substance and negation of the word is once there is no object for it to refer to the word becomes useless useless I mean practically it's still useful you can still refer to that ornament by saying its bangle but you know it doesn't refer to a separate substance called bangle if the gold is the only substance so object negated bangle object the object itself is negated by saying that it's only gold there's no thing called bangle the word bangle is negated because there is no object for it to refer to anymore so exactly like that the word necklace does not refer to any object because the necklace there's no necklace apart from gold the word ring does not refer to any object because there is no ring apart from the gold the word gold refers to the reality which is there in all the three ornaments all the words are negated bangle necklace ring are negated all the objects are negated the objects are negated by finding the one reality gold alright in the same way now when you look at vacant Emer deep sleeper maker in the wakers world dreamer in the dream world deep sleeper and deep sleep and deep sleep causal state one pure consciousness alone appears as all of this apart from the names and forms what what is substance there it is only pure consciousness there is nothing here apart from pure consciousness there's nothing here apart from pure consciousness there is nothing here apart from pure consciousness dream paradigm just as there is nothing in the dream apart from the dreamers mind all people all the events all things which happen in the dream is just your mind appearing in vibrating in all those ways in the same way here also there is nothing apart from the Turia appearing in all these ways and giving us all these experiences it alone appears as the waking universe and as the Waker and experiences all these things yes I've said it so many times this is the central teaching yes not everything that not experience is real the real never appears the what appears is not real that's what I might have said that is a quote from Bradley the philosopher Bradley what appears is a good point what appears is the waking world but the reality of this waking world storia which does not appear out there in front of you its appearance is this right now the moment you reduce the Waker and the waking world Tottori up you see it's nothing at the interior then what does a refer to nothing you when you negate the Waker in the Lakers world negating means it still remains exactly as it is you realize it is nothing but you it's not a world out there it's nothing but you the pure consciousness in that case what does all refer to nothing so when the Lakers world is negated the term used for the wakers world are disappears into silence the Baker in the Baker's world is nothing other than pure consciousness ah is reduced to silence similarly the dreamer and the dreamers world is nothing pure consciousness Turia ooh is reduced to silence because there is no real dreamer and dreamers world apart from consciousness so who has no referent no thing to refer to similarly mmm has no thing to refer to because deep sleeper in the deep sleepers darkness is nothing other than pure consciousness substantially in appearance so many things but substantially so substantial it is pure consciousness alone in that case mmm has nothing to refer to all who are negated when you remove words what is left behind is silence when you remove language it's not just oh oh all words because whatever language refers to is in our universe this universe waking universe dream universe or the deep sleep entire the business of language is the world of duality when the world of duality is seen to be an appearance the non-dual thorium alone is real then what will language refer to it does not really refer to anything so it language disappears it is silence reigns that silence it's not a physical silence which it refers to that imatra means the silence of forth it's not a physical silence rather it is consciousness itself that silence consciousness the silence consciousness is what remains what is what you found to be true Liam here you find to be silence here that silence consciousness is you the real you in you the silence consciousness appears the waking world and the language and all the words used to refer to objects in the waking world but really what is there in the waking world tour iam really what do those little words refer to nothing it is silence alone so the silence alone is left behind and that silence is spoken about remember the seventh month of the Upanishads which spoke about to Liam now the 12th month or sp taking about silence and exactly the same terms imatra imatra means first three letters and the silence after that Joe to tour the fort just like this was called the fort in the seventh mantra it was called the fort this is the fourth uh Bahadur this is beyond all transaction where do transactions have happened where do dealings happen where there are things happening waking and dreaming even deep sleep nothing is happening so beyond transactions this is beyond speech of yamaha jian you cannot speak about it it is one all usage stops here all language stops here distinctions of language are lost here imagine somebody speaking Chinese somebody speaking Hindi somebody speaking English if you listen to them they are all different but if all of them stop speaking silence there is no Chinese silence and no hindi silence and no English silence is just silence so AB ba ba Haryana prop enjoy pochamma it is the silence of the universe when the things of the universe are seen to be nothing other than pure consciousness or linguistic usage at the background of it is silence alone this is prepend jo pochamma it is the silence of the gross universe subtle universe deep sleep universe it's a deep sleep University silence anyway no it is a potential silence it's a latent silence it's the Silence of the seed it will sprout into a very busy tree it's happening that there in the Central Park even as we speak and within two days it's all full of leaves and everything it sprouts it's there it's full of the potency there but turian is not is not potential it's not causal it is beyond static and dynamic it is the one existence proponent jo pochamma shiva auspicious so silence is golden auspicious it's speech which causes all trouble add white or non-dual see these three universes are not separate from thorium they are not a second thing you can't count one two three four actually not one appearing as three you can't count for ornaments go a bracelet ring necklace gold no no no no wrong wrong if you're going to bring gold into the equation it's only one it is called as ornaments three separate things but as gold only one thing because the same gold is these three ornaments you can't say these are different universes but no it is Turia Malone there is no second thing apart from thorium in the waking world dreaming world or deep sleep world it is the one non dual reality in the same way this silence alone is non-dual the are who and in sounds are not separate from each remember this silence which we are talking about here is not the silence which is the opposite of noise I'm speaking hence there is no silence rather it is the silence which is the the background of the ground of all language whether you are speaking or not speaking the background is that how is that possible because it's that consciousness alone it's not a physical silence its consciousness a one is non-dual silence ovum in this way is own car this own car ohm not the our Ummah rather the silence after ohm this silence at Mela it is the pure consciousness which you are you are ohm the secret of ohm is you the pure consciousness if you realize this what will happen some wish yatta yattaman aathmaanam you merge into the Atman by the Atman some Misha the Atma not mono means you merge into the argument by the earth is a way of speaking nothing merges it to anything you realize yourself as the infinite consciousness it's not that now I'm 50% merge and 70% more is 80% one or two more classes and to be done I'll be 100 percent merged nothing like that you or it you are it so you realize that once you go to this process mm-hmm now there are a few verses which we'll do next time which concludes the first chapter verses 20 24 to 29 these are very easily done we will do it next time and we will take a review of the first chapter of mondo coca Rica so next class is important yes yes realize which mantra oh I see just mantras in general mantra the term mantra in Sanskrit it means mana try a TT mantra that which you if you ponder upon that which liberates you a text which you ponder upon it it liberates you so the texts related to different forms of God Kali Durga Vishnu Shiva they're all called mantras because they enable you to contemplate those divine forms and liberate she leads you to deliberation mana not try at it by thinking on it or contemplating on it it liberates you see what we learned from here is all language is basically phenomenal it refers to the world so your question is if it refers to the world and silence alone refers to the highest reality then why have these mantras that's the thing from the point of view of language language alone traps us in the world language alone can liberate you this was the this is the great insight of mantra Shastra if you have tied yourself up with the help of language it is language alone which can liberate you when we say body mind world these are words having invented these words we are trapped by them why because we look for objects which correspond to this here is a world here is a body here is a mind but what Upanishads tells us is mind body world they refer to nothing it is your one consciousness you alone which is everything now how do we get out of this tangle the mantra Shastra the science of mantras it says language can liberate you it shows you how language can liberate in fact in Kashmir Shaivism this whole science and weather does not deal with it and what it takes you straight to the final thing but Kashmir Shaivism there is a whole science of mantra each letter what potency it has each of this mantras what effect it has on the mind language is tremendous effect on the mind language generates and sustains this illusion of the universe language is the instrument of Maya and that language when used properly or mantras it can deliver you it can free you imagine chanting t don andrew paja shivoham shivoham makes you feel different what is this after all what is this open Ishod also it is using language to liberate you so mantras are very useful very powerful yes all the ornaments yes this one not nothing boo boo this that's what I mentioned last time if you look at the Buddhist interposition it's not just nothing that's the wrong way to give there's a wrong interpretation given or foisted upon the Buddhists by in fact us say Buddhist saying junior ultimately there's nothing but you just never said that I would say so many advaithic scholars would not agree and many Buddhist scholars would not agree but I would definitely think so and the more you closely followed it the more the parallels are remarkable you see it's like this is gold and ornament yes are the four things four distinctions yes [Music] exactly we cannot you know what's not described that's where the I that's what I'm trying to tell you look hold on to the gold and ornaments example I will show you how the gold is everything and nothing take it up take up do nothing first is gold and ornament it's not an ornament it's not a Nanami it's not a bangle it's not a ring it's not a necklace the gold in itself is divided soon neom of all ornaments is it not there's no no ornament in a gold let me ask you is the ornament outside the gold or inside the gold neither if there is no real thing called an ornament it cans neither outside not inside in fact the carica will come the universe the studium we learnt about the universe is neither outside nor inside the story and because there's no such thing as an universe so there is no ornament inside outside in the gold no there therefore you can say the gold is devoid of any real thing called an ornament in that sense gold is Union it's no thing no ornament shouldn't have no means Union is devoid of all ornaments at the same time isn't the gold all ornaments when you look at it from the point of view of ornaments what is the bangle Gold what is the ring gold what is the necklace gold so it is everything but in from another perspective it is nothing I mean it is the reality but it is no particular ornamental it is not a thing among many things you have many things one two three four five six seven eight is the ultimate reality one of them no it is not a thing yeah yeah I understand what you're trying to say yes yes that right correct correct that's the point but but you know the problem here is we can only use examples and examples of objects there is only one true subject which is consciousness and that cannot be used as an example because that's the one we're trying to understand that's the problem that the Upanishads speak how to explain something for which there is no language language is meant for the universe language works here here even here hmm but language does not work for this but how will you express it through language where language cannot work you can only indicate it and that indication can be done examples are a good way but examples as you said they tend to mislead also Gold is a thing so is consciousness a thing like that gold is a solid thing this is a subtle thing no conscious is not a thing at all but what example can you use mathematics is a way but again mathematics can only point it cannot directly express the only advantage we have in this game is you are that consciousness so when you actually realize it it cannot be expressed by language even the precise language of mathematics it cannot be directly expressed by that it can only be pointed out and being pointed out like this again and again so you position the whole effort was to point it out if you get it then what the open assured says some visually Artman art Mahlum that Torian that pure consciousness somehow we know not how it realizes itself by itself I was reading in the gospel I wish I could read out that line what happens when you become enlightened in sri ramakrishna says consciousness realizes itself in itself exactly this language that's the highest enlightenment and that you all these examples can only point they can be understood or misunderstood and the misunderstood that's the skill of the teacher the teacher has to rule out those misunderstandings it's not an object that consciousness we are pointing out it's not an object gold is a thing that's why the example has been used because it's easy to understand but it should be understood in only one sense Gold is the substance behind all ornaments but gold is an object consciousness is not like that but consciousness is definitely the substance of all our experiences yes silence is not seen as the opposite rather is the ground in which sounds appear and disappear the background silence is maintained it's not enough that winds noise is there it cancels out silence not that kind of silence and the deep even the deep physical silence is also always there we don't notice it I have seen it in the Himalayas once there was a place which a valley which is very very silent extraordinarily silent so I lived there for some time and you know theory at night you can hear there's a bell bird which goes ding dong in the night miles and miles away in mountains far away it sings and you can hear that deep in the night just that shine of the bird so it's so silent really silent you could feel there are monks who told me when they meditate they can hear the roar of blood in their veins such such silence but the interesting thing was when I came back to the plains to Lucknow which is an extremely busy city I remember still now I was passing and a busy intersection in Lucknow sitting on a rickshaw for just a wine I felt that absolute silence exactly the same silence I felt in that Valley in the Himalayas not all places in Himalayas some places because of the geographic thing very deep silence I felt at same physical silence in the midst of all that noise that showed me there it's because our minds are so disturbed that we latch on to noise we miss out the silence in the background physically also silence is there it's not opposed to Noise music musicians know this it's not only the music produced by these instruments which generates music music is actually given structure and existence by the silences in between musicians know this if you don't manage the silences music will disintegrate into noise it becomes music because the silence is managed all right on one more point oh ok look at it this way I'll put it very precisely and you can work it out yourself you know the whole process we wake up means to separate the name Vivekananda to separate separate in understanding two separate things when they appear to be mixed up if you can separate them in understanding that's called Viveca now let's apply it for vehicles for vivica's and then there will be a culmination the four vehicles are this one is Vishal Vishal objects of experience and the experiencer separated and you understand you try to see without trying to separate we say that here I am the experiencer and everything is experienced experience means seen heard smelled touched tasted thought about desired hated all of these are experienced objects I am the experience that they are all be Shia I am Vaishali but if you look closer even the body is vishaya is an object if you look closer even the mind is visscher you so complete that's the first Vivica completed properly the whole of drink drishya vehicles just for that one only that has a central Vega central separation in your mind experiencer an experienced subject and object do a very thorough separation of that in your understanding first wave occur then the second and third one you just have to notice the second and third ones are like this the second one is that you the experiencer you will notice that you are permanent and all the experienced things objects are impermanent temporary their coming and going every person in your life every object in your life every place in your life every time in your life every food that you have eaten everything is gone come and gone impermanent they have come and gone to what you the actual experience of the consciousness we Shia wish I eat the the wish ie the experiencer permanent and experienced impermanent there's a second way Vega second separation just note it the third thing you notice notices the third wave acre is the experienced objects are subject to change they keep changing it's connected to the first one then they go over they come and go so they keep changing they're subject to change and modification you the experience that are not subject to any change and see is it a claim or is it is it a fact if you understand it clearly you will see it's a fact if you for example ask a question why is it that I cannot undergo any change if you undergo any change do you experience that change or not if you experience the change in it becomes an experience thing it's not you you say no I can undergo a change without knowing it myself if you do not know it why speak about it at all all right so the experienced keep changing an experiencer does not change and the fourth Vivica is the experiencer is the truth experienced is an appearance how that which keeps on changing and the experiencer which does not change what's the relation between the two what's the relation between the two I'm not going into the analysis there's a very fine analysis there but what it will finally reveal to you that which is changing that which is impermanent that which is the experience is an appearance of the experience you alone the experiencer unchanging permanent you appear as the changing impermanent and experience it yourself I will not give you the details of the analysis is simple but it will take a little bit of time so this world which you experience is your appearance remember you started off by separating yourself from the world now the world has come back into you so these are the four vehicles vishaya vishay or experience are experienced the vishaya is permanent wish i wish i ease permanent and vishaya are impermanent the vishay is unchanging and Abishai are changing and the Vaishali is true the vishaya are false are appearances of you the vishay these four culminate in one conclusion you the experiencer are non-dual a non-dual consciousness because you experience you must be conscious and because all the things that you experience changing and impermanent and nothing but your appearances like the gold in the ornaments you are non-dual there is no second real thing apart from you this non-dual consciousness is called to Liam you are this to him this is the conclusion of the Upanishad let's stop here there are few caracas which will do next time and take a global look at what we have a sort of review or where we are right now before proceeding to the sec in Chapter of the Manduca today we had a very senior Swami visiting a Swami Dieteman energy from Boone and London he just passed through here and he repeat he has heard in London the people have gone and told him that there's a mand okay class going on here across the ocean and you were asking why is it not put on YouTube and it should be shared there's a lot of demand from outside to put it on but we are not going to do it the first time around first time it's only for those who are here one cycle and then we will see later on next time around next life shantih shantih shantih he hurry he own that sat sri ramakrishna Aparna Musto