Video 16

17. Mandukya Upanishad | Chapter 1 Review

Oh bhadram Carini wish I knew Yama deva petrm posh a moksha yatra steering he touched of Arkham's hasta no v v Ashima diva heated ah who was Tina Indra British rava sauce Tina push a Vida Sistina star show our astronomy Faustino brie hospital the heart Shanti Shanti Shanti has to be switched off so we have completed the first chapter of the four chapters of Manduca carica today we will take a look back I think last time I had mentioned that there is a nice metaphor for revision it's called the Singha below Kanani ayah in a forest the line is supposed to stride through the pace through the forest right to the forest and once in a while majestically look back so so you are the line you're going to look back upon what we have done so far and this is very very important once in a while to stop and look back I remember in Haridwar I used to attend classes a traditional way Vedanta start there so you go and sit near the teacher and classes go on but they stopped every fortnight every 15 days there's a revision and there the revision is that's when the teacher gets a break so they will select one of the students and that student has to come and summarize what was done in the last 15 days the classes are held every day so that's the day all the students are a little nervous and have to prepare and nobody knows who's going to be selected to come and give the talk on the 15 days of no I I won't do that now if I do that the next revision the class will do ending very fast yeah there are exams also we don't have that here but the class will disappear if you actually start examinations the I remember in the training centre where we are taught the exams are once you complete a text there's an exam sometimes for long texts like this as something in between a quiz or an examination and that always irritates the novices at the forum I know we become to become monks studies and exams all over again here and the marks are given grades but the real exam is whether you are enlightened or not and that's internal before we take a look at what we have done let's chant the we not the whole first chapter but just the Upanishad the twelve mantras of the Upanishad let's just change the twelve mantras and then I will summarize the entire teaching which we have done till now so I'll go ban throw by mantra mantra of the Upanishad not the Caracas so this opening shot has twelve mantras let's take the twelve mantras mantra one please chant after me o mediated aksaram mediated Akshar 'm ido gums our ovum the slope of the economy a superb vacanam butum bhavet butum bava bava she oddity bhavish oddities Salamanca diva Salamanca diva yo-chan yacht yo-chan trick a lotty Tom tada Bianca rival John up young horrible salut become heated Brahma I Ahmad mahram soya matmata to spot jaggery Tostan Oba Pragya jaggery Titano Maharaja Sangha a conovan Shetty Makaha subtank awakening shotty Makaha stool book Vishwa Nara retama pod softness Tana Antep Rajan subtank eco knowing Shetty Makaha Ravi Victor book is Aditya pada Yatra soup Tanaka Tanaka mom komyatti soup Tanaka naka mom committee nakhon china Swapna machete Tatsu Shabnam suped Astana [Music] achyuta Rajan Agana [Music] Yvonne and my own yarn and book Tito Makaha rogon's treaty apothem Asia survey shuara Asia savage on a show antaryami Asia Ione service prabhava peahi bhutanam in the seventh mantra nah interpret Jamnabai rajim no Viet approach Jamna pradhana venom naproxen problem Tristram of Java Harlem a ground him election 'm at income of depredation [Music] he got my practice adam rapp enjoy pasha mam santim Shivam a do adam you - Timon ENT at masa be gay then the eight mantra so you MOT mom [Music] objection Oh God Adam Adam Adam mattress chapada a Caracara majority jaggery tostado vishwanadham akhada predominate appeared a limited no tea evasive on come on dis chapati I even read Sapna stone Age's oh god oh duty imatra hood kasha dubia would cut Shetty Hawaii honest entity some honest job Parvati now see Abramovich coolly poverty yer even vada souped Astana brocco macadam [Music] tritium otra mitad repeated minority Hawaii Duggan's album a PT's job Parvati I even did the last mantra 12th one imatra stitute Abdul Ahad rappin Joe Bahama she bored Rita [Music] even uncle art my son bisciotti admin admin your even vida so these are the 12 mantras which constitute the Mundaka Upanishad the Manduca open Ishod is of course one of the main open ishod's main in what sense they were the opening shots selected by Shankar Acharya for writing commentaries and so they have become the foundational texts of Advaita Vedanta among all the Upanishads Shankar Acharya chose by tradition eleven Upanishads but 10 are non-controversial that clearly Shankar Acharya wrote commentaries on them the Manduca of all of these open assured semantics is the smallest and probably the most powerful there is the nice story which I told you how Hanuman asks Ram Chandra how shall I get liberation and Ram Chandra tells Hanuman the Manduca open open assured by itself is sufficient to give liberation to those who seek liberation man leukemia Khmer volumn we mocked Arnim the mukti moksha moo-moo-moo-moo Caramba Mukti Manduca by itself is enough sufficient for those who seek liberation to give liberation to those who seek liberation so it's that powerful the open ischl itself is very small twelve mantras only it's part of the atharvaveda and the Upanishad is traditionally studied with the Caritas the Caritas are verses composed by go departure you go Shankar Acharya teachers teacher Shankar Acharya teacher was going the father and his teacher was got a father guru pada composed these verses as a commentary on the open ition and Shankar Acharya wrote a commentary on the open assure itself as well as the caracas so so what we are studying in these classes is the original Upanishad plastic Erica's and what I use is the commentary of Shankar Acharya on both of them for explanations it forms an integral whole actually when starting his commentary on the Upanishad Shankar Acharya he makes this interesting statement he says these four chapters which follow which four chapters Upanishad has only twelve mantras and it's in the first chapter but there are four chapters of the gold apothecary car the Manduca carica so there are four chapters these four chapters which follow can contain the entire teaching of the of the Vedanta innocence or contains the essence of the teachings of the Vedanta so these four chapters are so important the open Ishod is important and go to father's carry cos are important because he said not only is this open isn't important but the four chapters which surround this o Phoenicians are very important they contain the essence surah surah Vedanta are top Sarris Angra a bottom precarity to stymie them-- these four chapters constitute the essence of the teachings of Vedanta what are these four chapters the four chapters are called first the chapter on the Upanishad argument your honor the first chapter is called the chapter on the open issue because it contains the Upanishad the opposition is embedded in the first chapter by embedded I mean the opposition is there and in between we as we saw there are verses composed by God Father in fact the first chapter is composed of is constituted of 12 mantras of the opposition and 29 verses composed by God our Father which are interspersed between the mantras so the first chapter is called a gamma pre karana the chapter on the Upanishad the second chapter which we shall start the second chapter is called white athira karana what is that second chapter about it uses reasoning to prove the claim that the world is an appearance jagat mithya truth Vedanta one of the primary claims is the world is not what it seems to be what we experience it it's not like that so the falsity of the world that is established not on scriptural authority not on the authority of the Upanishad but through reasoning suppose somebody says I I don't believe just because it is said so that the world is supposed to be an appearance convinced me that the world is an appearance so argumentation by reasoning the second chapter very interesting chapter and the name of the second chapter is white at t epic cracker Anna why Terkel it's an interesting Sanskrit word Tatar means as such we Tatar means not as it looks like what not what it looks like so waiter tea means the chapter which shows that the world is not what it looks like wait at caprica rhythm the third chapter is called adwaita program the chapter on non duality the arguments which go to show the falsity of the world in the second chapter blessed those very arguments be used to show the falsity of brahman also the ultimate reality so the third chapter is about proving the existence of bronze and what is claimed that there is an ultimate reality what was called Turia here the fourth so that is there based on on argumentation not on scriptural authority so the third chapter aims to give a conclusive arguments that you are that absolute reality then there is such an absolute reality and you are that that's the third chapter and the fourth chapter is called a lot Ashanti proc Arnim quenching the firebrand the chapter on quenching the firebrand what is quenching the power but I will not go into that suffice it to say that this fourth chapter is a kind of miscellany a lot of topics are taken up and dealt with in the fourth chapter many interesting things are taken up and talked about including different philosophies other approaches to the same problem and why they are not correct and why this is justifying this approach and refuting other approaches so that's the fourth chapter of these four chapters we have completed the first one what did we what did we learn taking a look back the Upanishad says that the ultimate reality is Brahman there is an ultimate reality in this universe and that is Brahman what is that ultimate reality where is it it is you the open Ishar gives the gives a maha vaakya one of the profound sentences which sum up the entire teaching of the Upanishads the most famous maha vaakya is taught to amma see that thou art with swami vivekananda popularized till he spoke about it so many times that thou art in this open Ishod you get another maha vaakya same meaning that you are brahman what is the maha vaakya here what is the profound sentence this very self I am at Maha Brahma this very self is Brandon there is an ultimate reality there is an ultimate reality but what is that ultimate reality its you you are that ultimate reality so to know that ultimate reality to realize that ultimate reality Brahman you have to realize yourself you have to find out who you really are we all feel that we know who we are but the open Vedanta claims that we do not know correctly we do not understand the world correctly and we do not understand ourselves correctly if only we would learn to see ourselves correctly we would realize ourselves as Brahman and that realization is the goal of life because that takes us beyond sorrow the whole claim of Vedanta the whole claim of soup of spiritual life that overcoming and transcendence of sorrow is possible that is made possible by knowing who you are Vedanta says the problem is you do not know the ultimate reality about yourself and about Brahman about yourself and about the world if you knew the ultimate reality what is the world and what you are then you would have no problem at all you would overcome all suffering Vivekananda would say in this country you know with the great faith or sometimes if only you knew yourself as you truly are if only you knew yourselves as you truly are so knowing ourselves as truly what we truly are what are we true the open shot says I am NOT mahram you are Brahmin that absolute reality so how do we know ourselves as Brahman the only way of getting knowledge is inquiry anywhere anywhere you need to if you need knowledge you need to inquire into it whatever the subject whatever you want to know about it so in order to know what we are we have to inquire into ourselves we have to inquire into the self so the open it talks about self inquiry it does so in two types of inquiries one is an inquiry into the self Atma atomize the word for the self Atma vichara self inquiry inquiry into the cell another one is a supporting enquiry ohm guard of each are an inquiry into the the mystic the sacred sound ohm why where does this ohm suddenly come into the picture as a support to this self inquiry we shall see that later so first and most important this open Ishod and the entire monocoque Arika is built around inquiry into the self but then so is all of Vedanta all the dantos basically inquire into the self what is the speciality the unique approach of the Manduca the unique approach of demand Upanishad and the Manduca carica is this demand opieop initial enterica takes up the enquiry of the self as the self as a particular technique it says the self has four aspects we want to know who we really are well you have four aspects open assured starts with that so I am NOT macho toch part this this self this very self has four aspects three of them are well known to you the fourth one is what we are going to reveal to you three of them are what you think you are and open assured says you are not that the fourth one is what you really are and you do not know it what you know about yourself the first three aspects of yourself you think that is what you are that's not who you really are that's only the surface let's say that's a wrong appreciation of what you are and what you really are you do not know that is the fourth one which the open e shell will teach so what are the first three aspects these are all known remember when you're studying all of them you know the fourth month the third mantra and the fourth mantra the waking state dream state and all of that so we are learning markup will be learning Vedanta it's actually not Vedanta it's what we all know what Vedanta is doing is it's just putting a label on what you already know and drawing your attention to it this is what you think about yourself and giving a particular picture a description of what you know already so what are these first three aspects the yes the first aspect is it says the Waker and most obvious what we generally think of ourselves are these three aspects there's the first one itself is what we normally think of ourselves and the other two we know but we dismiss it we don't take it seriously the first aspect is the Waker and the wakers universe these three aspects are built around the three kinds of experiences which we all have everyday what are they waking dreaming and deep sleep waking dreaming and deep sleep somebody said that these are actually the real rituals that everybody performs throughout one's life waking dreaming and deep sleep it's not puja or prayer or bowing down the real rate the rituals that we go through our lives our waking dreaming and deep sleep this actually I was going to I'm going to give a talk in Arizona in the month of July in in Phoenix and so I said you set the topic whatever you want me to speak about and that person said the topic our three daily rituals I thought what do you mean don't worry sorry that's what you usually always speak about I'm just giving you this and it just sounds different but it's what you speak about so relax so it's true the Waker and the wakers universe this right now see this is the beauty of Vedanta it immediately grounds it in your daily experience otherwise it would be some eerie speculation some abstract philosophy that you have to you know break your head trying to understand what the professor is talking about or some kind of belief system which you which you are taught in religion there is some God some heavens something or some kind of mystical system which yoga teaches do these exercises and you will get get extraordinary experiences Vedanta is not Airy spare speculative metaphysics Vedanta is not a belief system not a faith Vedanta is not yogic mysticism they all have their parts they have they all have their roles to play there is philosophy in Vedanta there is there is a religious side of Vedanta there is mystic yogic practices in Vedanta no doubt but at its core Vedanta is not about that look what we don't I saying you experience being awake what could be more commonplace than that so you are the Waker and here is your waking experience remember we are talking about the self so the first aspect of the self is that it is it is the Waker that's the first aspect it is the Waker and it experiences a waking universe we open it says through the gateways of the sense organs we come in contact with the physical world the word used is Tula gross world through the senses and we interact with it we get information from it and we interact with it we speak we walk we talk we eat we grasp things and we do things in this world that is the Waker and the wakers world bakers universe all this happens in a state called jagrata waking state this is the first aspect of the self it is the first aspect of yourself of you but that's not all the second aspect is a subtle or sukshma we fall asleep and we dream this entire universe waking universe is erased from our awareness and I the Waker I fall asleep and I'm lying on the bed that is also forgotten interesting it's not the vehicle or who has becoming the oh who is the dreamer the Waker is forgotten because after all the Waker is connected to the waking world Waker is connected to this body and this body is lying on the bed and sleeping a dream world is projected and in the dream world you are there you are there as a dream person experiencing a dream world and you know that only after you wake up that it was a dream so there is a second state a second aspect to you called the dream state where you are the dreamer experiencing the dreamers world second second aspect of the self this is called the sukshm or subtle aspect of the self why subtle because here the sense organs are not contacting a physical universe outside like this is all all of these this analysis is from the waking state because right now when we are doing Vedanta we are in the waking State hopefully that is the qualification has a requirement so from our point of view the dream world is subtle world it's all in the mind so we but that we experience that that's another aspect of the self and the third aspect of the self which we experience is the sleeper the deep sleeper remember the dreamer is also the sleeper but the dreamer cause goes on experiencing a subject and object you are there in the dream and you have objects which you experience in the dream the deep sleeper does not experience subjects and objects the deep sleeper experiences a resolved state of blankness I don't say that there is no experience India deep sleep many people our common idea is deep sleep means no experience why because our common idea of experience is subject/object experience but when the subject object is not there subject object means here I am seeing you the object I the subject I see I hear I touch and so on when this is not there we feel there is no experience but deep sleep is also an experience as I say it is not an absence of experience but an experience of absence deep sleep is an experience of absence so that's under that state of the self it's a you're your own self it's another state of the self again nothing new you should not be still look look confused you're experiencing it every day we're just describing it deep sleep is an unresolved state of not knowing this but that X that's also an experience and experience of not knowing this where the differences of the world are merged into one blankness and you do not know yourself also that as a distinct knower in the waking world you know yourself as a distinct knower there you are you know yourself and this is known in the dream world also you know yourself is a distinct nor knowing a dream world but in deep sleep you do not know your self is distinct nor the knower known subject object distinction is erased or covered by ignorance that's deep sleep and again we wake up into the waking world and the dream world and the deep sleep world and this cycles in and out every day that's the story of our days and of our lives so what having described this the Upanishads says what you really are is one consciousness which appears as the Waker in the waking state and the wakers world which itself appears as the dream in the dream state and the dream world which itself appears as the sleeper in the deep sleep state and result merged blankness or the deep sleep world these three states aspects of the self remember self as four aspects the first three aspects are the gross aspects tulip the subtle aspects of Sh'ma the causal aspect karana why karana remember there was a particularly majorly used that like a cup you know every something is poured into a cup and then poured out of it so it's like merging back into something and coming out of it a material cause in is that from which products come out or are there they appear in that like a lump of clay a potter fashions that lump of clay into pots so you will feel that the lump of clay is the cause from which the pots have emerged and if the partner is not satisfied with the pots he again dissolves the pots into as long as they have not been burnt already they can again reduce it to a lump of clay so it seems that the pots emerge from the clay and disappeared into the clay the clay is like the source karana the cause from which the effects emerge and disappear so it's like the waking and dreaming are the effects gross effects and subtle effects emerging from the cause which is deep sleep that's the way they are thinking about it come sit yes so these are the three aspects of the self the gross the settle and the causal now the Upanishads says all three are appearances of a fourth that fourth the open assured calls open assure itself just calls it the fourth go to par the names it Turia and the name stuck so even now in Vedanta Turia is the name for the ultimate reality literally means the fourth nothing else it just means the fourth so you have Swami - dr nanda so literally if you translate it it actually means the one who takes delight in the ultimate reality Turia but if you literally translate it it means the one who takes delight in the fourth fourth what you might ask so the reference is to the man Dokic arica open you should remember actually does not use the word fourth so it is that one consciousness which appears in all of these forms note that the individual and the cosmic are all included in this so let me just introduce you to the terms we have already cup use these terms the Waker the waking aspect of the self is called visual you you are called vishwas the Waker the same consciousness associated with the entire waking the gross universe is called viraat the Cosmic Consciousness you in connection with your dream the individual dreamer you are called tiresome Sanskrit term for the dreamer and consciousness connected with the entire subtle universe all minds together is called the cosmic mind here in yoga you in your dream state you are given a name proud young and or everybody's dream state causal state of the mind potential state of the mind all taken together consciousness associated with that cosmic dream let us say cosmic deep sleep let us say is called Ishwara or antaryami different names are used because just just some technical names for you but the Upanishad says that the all of them the Waker Viswa the cosmic way curvy rot the individual dreamer digester the cosmic mind here on the garba the individual deep sleeper Praja and the cosmic country and the consciousness associated with my Ithaca the cosmic state of causality Ishwara all of them are appearances and disappearances also in one consciousness called Turia the fort and that fort you are you are that for that's the that's the real that that's what the open assured wants to tell us you think you are the first three you might think I never thought I'm I've got those fancy Sanskrit names Bhishma and Ty Jessa and prog you know but you you know that you are you are sometimes awake and sometimes you are a dreamer sometimes you are a deep sleeper you dream you sleep you are awake that's all it means visualizer Supraja it means that but we think we are that and open assured says no you are that one unchanging consciousness which in the waking state identified with body and mind forgetting it known nature as that one on changing consciousness things of itself at the Waker in the dream state it thinks of itself as the person in the dream the dreamer and deep sleep it is the deep sleeper but actually it is one consciousness in which all of these states appear and our experience and they disappear that one consciousness is called the fourth to reham and that's what you are realizing yourself as that is the realizing means it should become not only understandable but also a living experience living a fact the most important fact of our lives the whole exercise is to change the reference of the eye when you say I what does it mean if you say it means this body and mind then I am thinking of myself as the wish you are the Waker but if it means the consciousness in which this body and mind this waking person and the waking person's universe appear that consciousness is I then that is the tour iam so the I should refer to that first of all at least in understanding and then finally as a living realization so that is the that is the whole exercise here that is called enlightenment when you shift the reference of the eye that's one way of looking at enlightenment at this point let me say that there is every possibility of a big big mistake should point it out and that should be kept in mind so that we don't make that mistake what is the mistake the mistake is there is a waking state aspect one of the self there is a dream state aspect two of the self there is a deep sleep state aspect 3 of the self and now you are talking about something called the fourth tour iam so the is there a fourth Turia state fourth state something else no it is not that four aspects are all mutually exclusive there's a fourth aspect called Turia which we have to find out know what the open Isha actually wants to say is there is only one aspect of this there is only one self one pure consciousness which appears in three aspects the fourth one is not another aspect aspect of the self it is the one reality actually the truth is there is only one it looks like three point from the point of view of the tree that one reality has to be seen as the fourth one that's why it's called the fourth so the problem with this mistake is that when you when you make this mistake you you then think consequences are bad the consequence will be oh there are there is something called the fourth aspect of the self so a fourth state just as I am the Waker in the waking State I am the dreamer in the dream state I am the deep sleeper in the deep sleep State I will be the Turia in the Torreya State so where is the Waker available in the waking State not in the dreamer where is the Waker available in the waking State not in deep sleep similarly we will think where is the torii available interieur State remember this is wrong is not correct many people think that don't learn this that I have taught that this absolutely just just completely wrong but it's a natural mistake to make and many people make it and it's not their fault it's the teacher should point it out it is not a fourth state sometimes the some of the texts later advaithic texts make it worse by speaking of it as a fourth state duly avasta they are well-meaning but they compound the error they make it worse let's make it clear that Turia is not something available in the in some state called the torii our star rather where is the Turia available here and now wherever there is the Waker the Turia is available wherever there's the dreamer Turia is available wherever there is the deep sleeper Turia is available because Turia is you yourself it is the reality which appears as the three so Turia is available here otherwise you know what will happen is okay we are studying Vedanta here but this is not the real thing we have to go to another state in the waking State we have to come to the class and we're on to society and attend the class and then get information and then go into another state I don't know how you will go into that state some Samadhi some kind of drugs or something like that and then attain through here now people get this mistake sometimes you think it's by drugs we can do that not so much here in California they do you think that yes and in in the Himalayas also I've actually heard us there is a subculture Hmong the monks they they smoke that ganja which is help him yes and so I remember one monk told me that he was talking good sense until that moment he said he said at that very edge is he in Hindi at that very edge of Swami one puff one puff it will take you over the edge into the Turia I sure I said ah the mistake somehow you have to get out of the waking state into some kind of mystical state you know if you take that example I've often given ornaments and gold the thing becomes very clear there is a bracelet made of gold a necklace made of gold a ring made of gold somebody comes and tells you that these ornaments these are three ornaments but this is not the reality the reality is something called gold reality is a fourth called gold now if you think that gold is a fourth kind of ornament first tournament is a bracelet second ornament is a necklace and third ornament is a ring in fact the example becomes even better the way they tell it the teachers they say that the same gold it is made by the joiner into a bracelet then it is melted and made same gold that the bracelet is gone it is melted in and made into a necklace again it is melted and made into a ring necklace is gone bracelet is gone like our three states waiting dreaming and and deep sleep do not exist parallely they exist in succession the waking fades away into the dream the dream fades away into deep sleep the deep sleep fades away and waking comes again it's like the same thing what is the thing like the gold which is being coined fashion designed into waking into dreaming into deep sleep let's put it that way if somebody thinks that gold is now a fourth kind of Parliament let me search for gold let me throw away these three ornaments and look for gold you'll never find it that's one mistake that there is a fourth kind of ornament which have to look for never find it the other mistake is thinking that the mistake of the ignorant person thinking that the reality is the ornament so thinking that the bracelet itself is the reality what will happen to this person the moment the bracelet is melted you'll think I'm gone I'm dead I'm finished so what you have to realize is it is the same thing which appeared as the bracelet as the necklace as the ring doesn't matter the name changed bracelet ring necklace the form change one is like this and they use you put it here one is like this and you put it here one is little like this you put it here name Farman use nama Rupa be Mahara keeps changing but it is the one reality so that one reality is this consciousness turian that you are what is the one consciousness which is common to all these three kinds of experiences we have that's the great mistake and don't make that mistake that's the fourth Turia which we are the seventh mantra is the most important mantra of the open assured let me quickly chant it and see what it says what is this - Liam now if you are interested in inquiring what is this - reom it says non tough program it's not the dreamer number his prog jump it's not the Waker now why a tough program nothing in between also if people ask this question that you're talking about only three states waking dreaming and deep sleep but there are the kinds of straights somebody is in a coma somebody is in hibernation maybe if you are a bear or somebody is in mystic state some kind of mystical state Samadhi somebody is under the influence of drugs so these are different kinds of states which are neither waking not dreaming not deep sleep now by a tough program nothing in between none of them also Narayana Kannan not the deep sleeper nopprage M its we are not talking about some religious idea of God who knows everything so Turia is not the mind of God which knows the entire universe to put it in our gold and jewels example Toria does not mean the gold is not a set of three three ornaments all ornaments taken together is not the gold the gold is the substance out of which those ornaments are made even if none of those ornaments were there even if it were a gold can still exist as a lump so it's not omniscient of God which we are talking about here then is it in sentience nothing is there and no consciousness at all that's what that's what the fourth is no now a premium it's not in sentience either it's not unconsciousness either then it goes on address thumb up dia Baha yama grahyam election a millennium of the operation in this series of terms barrage of terms what it has done is it says it is not an object of the senses you can't see it hear it smell it touch it taste it it's not an object of speech you can't speak about it the words you can't name it no words will denote it no words can refer to it you can't use your motor organs you can't walk to the Turia you can't grasp the two dear I remember so when novices come to become bugs so we are rightly so we are very enthusiastic and immediately be going to become enlightened I thought so too better matter of days only I'm going to become the next Buddha in the making and they stretch into months and years and decades so it's not all that easy and we know it's not easy but it's you can forgive youthful enthusiasm so one of these novices here's a bit strange and so he you and your likes you expect to get strange people in monastic life there's one senior Swami said you unless you slightly mad you who you are not going to be a monk so but there's a difference between slightly mad and really strange now he was very intense extraordinarily intense and the Swami in charge was a very wise old monk he said the look he has in his eyes as if he's we're standing in front of the washbasin you know as if he's going to pounce and catch hold of Brahmin like this you know he caught hold of the the the tap and gave it a good shaking you can't catch hold of Brahmin with your hands you can't walk to Torian we can't catch hold of thorium and so on the sense organs the Motors organs cannot make it their object the sense organs cannot make it their object speech cannot make Torreya the object you might object here that you are using words Brahmin Atman Antonio so many words you're using so bike why are you saying that speech cannot express it I hope you know what I'm talking about there's a whole lecture on it the paradox of language why speech cannot express it's right here in Shankara series commentary on this particular mantra Shankar Acharya devotes a long commentary philosophy of language what language can do and hence what it cannot do and then when you look at what - dia is supposed to be you see it is beyond the range of language I'm reminded of Wittgenstein who said the limits of language are the limits of the universe beyond university is nothing no Wittgenstein does not say that there is nothing beyond the universe it's like saying beyond the set of jewels there's nothing no set of jewels can be infinitely mutable and changeable but there is something underneath all of them Wittgenstein also said he had one classic book this it's called Tractatus logico-philosophicus he wrote it in prison camp in the first world war imagine it's a classic of 20th century philosophy a small book so one of the first things he said was the limits of language or the limits of the universe and they are all written in cryptic little sentences like this make of it what you will and his introduction is also very very nice he says what I'm going to write in those pages will only make sense to those who have already understood what I'm going to say and then he adds you might say what a nice fellow well then he adds grows on further to add that as for the rest I don't care so the limits of the universe and limits of language are one are the same and then he concludes the book at the very end by saying what is beyond language and what is beyond the universe he said there is something we must pass over that in silence and you'll see the seventh mantra refers to the turian as silence later on we'll see in the omen alysus silence is used to refer to the Turia it does not mean does not exist as big concern himself in treated there is something anyway now the is not an object of language it is not an object of thought you cannot infer it at indium you cannot name it you cannot infer it by saying these things you know what they have done what the open Ishod has done the first third of this mantra it denied that it's the waked dreamer deep sleeper and this part of them second third of the mantra has denied that it is that aureum is the wakers universe dreamers universe and deep sleepers merged universe you see object of the senses no object of cells and organs of motor organs no object of thought no object of speech no so it has denied that it's the universe also it's not the knower of the universe it's not something that's known in the universe so negative sense is Natan eating now the last third third of this mantra shows you positively or at least indicates positively what it might be a very crucial phrase a khatma practice arum it is indicated by the continuous cognition of i ra i not decide the vertical eye i referring to yourself all the time we have the feeling i I am the Waker I am the dreamer and the deep sleep and I am the body and the mind I'm a man I'm a woman I'm an Indian I'm a Chinese I'm American but that I the continuous sense of self that is the thing to catch hold of if you follow that to its source you will find thorium that's the indication which is given if basically that's what we are doing an investigation into the either self proppant Joe Pachamama it is the silence of the universe it is the quiescent the word uses questions of the universe the universe is not there it's like saying gold in itself is the Silence of the ornaments Gold is no ornament in itself when you say gold it does not refer to any particular ornament the reality but it's not an ornament as such so similarly whether you're waking dreaming or in deep sleep or in Samadhi or whatever state live or dead in all circumstances you are that - Liam that pure consciousness which is which is prop enjoy passion which is where the universe is not there neither the wakers universe nor the dreamers universe not the deep sleep causal universe province Yokohama and thus the studium transcends God what is God God is issue around that term used Ishwara it is the causal state like you in your deep sleep you can see yourself as the causal state of yourself from that deep sleep state you come up as the Waker and the dreamer similarly imagine the entire universe in a causal state the symbology is Vishnu sleeping in his universe thousand headed hooded serpent Shoshanna but that the symbology is that the entire universe is merged no differentiation and consciousness alone remains with that merged universe so but this story um is beyond that it's not the causal state also it is beyond cause and effect kaalia Carnival action beyond cause and effect proppant Chapa shaman the cessation of the universe and when is it the cessation of the universe at all times even when the universe is appearing this is where you get the clue that are due at the Holts that the universe is an appearance it's not real the Rope is the cessation of the false snake the desert is the cessation of the Mirage water when even when the Mirage water is appearing there's no Mirage water there even when the snake is appearing there is no snake there it's a rope even when the universe is appearing there is no universe interior it is to really propel Joe Pacha mama shantung peace itself it's your name 3m piece itself here piece means complete transcendence of sorrow there is no trouble no sorrow there you might say in deep sleep also no sorrow no trouble but in deep sleep the seed of sorrow is there because you are going to wake up so but in Korea there is no sorrow it is beyond sorrow Shanta means Dukan ability beyond sorrow Shivam Shivam here means auspicious auspicious an under syrup am it is bliss itself addto-item it is non-dual there is no second thing apart from thorium you as the Waker you are in a world of greater you are there and everybody else is there and all these things are there in dreams also in your dream world there are so many things though they are all projections of one mind but everything is you see it is separate and in deep sleep though you have a non-dual if there is no duality experience there but the seed of duality is there because it's going to become a dual universe very soon when you wake up but tear itself is non-dual all this duality is superimposed it's an appearance it's not real dream example is very good in the dream you see duality you see so many things so many people so many places so many events and happenings good and bad but when you wake up you realize it was a dream it was all my mind all of it all the people in the dream where my mind all the places in my dream where my mind all the things which happened good and bad where my mind they they're not a second reality apart from my mind do you agree with me in the dream that means as far as the dream is concerned your mind is non-dual with respect to the universe of the dream your mind is non-dual not to other than your mind nothing in your dream is a separate reality it looks separate it looks like thousands of people and lots of events and lots of places but it's all your mind only it has no existence apart from your mind dream exactly in the same way what it is saying is this experience which you are having is not a second reality apart from Korea the fourth the consciousness itself or do item so what good for Toria what is it to me sir Atma that's you that's you it's nice to know but even knowing all of this doesn't seem to make a difference so again it has to be realized not just known it has to become a living fact all right now what where do we go from here this studium to understand this the the analysis of ohm is introduced so far remember go back to the original thing this very self is Brahman you are Ruffin so if you realize the truth about yourself you'll realize the truth about the universe about the ultimate reality how do you realize the truth about yourself it introduced inquiry into the self four aspects of the self now it is complete the inquiry is complete faker dreamer deep sleeper they are all appearances of a fourth one called thorium now a second kind of enquiry is introduced as a support take the holy sound ohm it is something that is revered in all the Indian traditions all traditions of Hinduism from the very most ancient of the Vedas till today in every kind of branch of Hinduism whenever Sanskrit mantras are used even in vernacular sometimes mantras are used ohm is added and in Buddhist traditions ohm is regarded as very holy in Jain and in Sikh traditions in Sikhism the ultimate reality is called ik Onkar 1 ohm so what is the meaning of what is this ohm enquiry the real deep meaning home many meanings of ohm are available if you inquire or means brahma vishnu Maheshwara three aspects of god o means the higher worlds and this world and the lower worlds and so on o means many things but the real the deepest meaning of form the actual meaning of ohm is this what you find in the mundo ki o condition it actually to put it straight for a straight away or means you it's your name actually ultimately so the real you now what is the ohm analysis home has four letters what are the four letters of ohm ah hmm in English the closest ones are a U and M these are the three and following that the silence that is taken as the fourth so actually three letters but actually the silence after the third one is taken as the fourth so four letters immediately you think mmm the self has four aspects and ohm has four four letters can be mapped them and open it should says yes you should map them how do you map them the first letter of ohm a or aa aa is the name of you the Waker you the Waker and your waking world this is called just what do you mean it's the name just associate it in your mind this experience is ah give it a name in your mind associated name it as it fades away into dream the dreamer and the dream world name it don't wait for the dream to come right now in the class is when you're studying Vedanta the mentally name think of your dream experience and name it ooh as it fades away into deep sleep the blankness of deep sleep the darkness of deep sleep which we all experience name it mmm the M and the one consciousness the fourth aspect of the self which you really which we discussed neither the Waker not the dreamer not the deep sleeper not something in between not the consciousness of God not unconsciousness see I'm translating the Sanskrit that which which cannot be a object of the senses object of the motor organs cannot be an object of speech cannot be an object of the mind which is indicated by the continuous III cognition which is the silence of the universe which is peace itself which is bliss itself which is non dual that one consciousness turian associate the silence at the end of ohm with with the thorium so oh ooh ma AUM and silence stand respectively for Waker and makers world dreamer and dream world deep sleeper and D a deep sleep darkness and the one consciousness which appears in all of these forms so the silence stands for that one consciousness to diem now as you chant ohm in a low voice or mentally cycle through it wait we don't have to fall asleep you don't have to dream just sit like a meditation it is a meditation exercise it's ohm is a meditation exercise which helps you to assimilate the entire teaching of the Upanishads so when you chant go through ohm cycle through the your waking experience dream experience simulated in your mind you are in the waking world sitting and meditating now you're falling asleep and you're dreaming and now everything has stopped deep sleep all of this is appearing in one consciousness as you go through that don't chant ohm ahh and together in sanskrit becomes o so ohm is the correct pronunciation not I'm not AUM but a and you become o so o is the correct pronunciation o as you chant ohm mentally cycled through the three experiences you have and see that it is appearing to one consciousness that one consciousness is never an object it's not a person it's not a thing it's not a lower and known it's not the constituent of a stage the state like waking dreaming or deep sleep rather it is the material or it is the reality which alone appears in all these forms and it's always available and that's what you are all troubles and problems belong to waking dreaming and deep sleep waking and dreaming waking what you call real problems of my life dreaming dream problems nightmares deep sleep potential problems waking up none of them apply to thorium the consciousness beyond all problems are in our but none of the front usually silence is golden no problems so there's no problem in the silence beyond that just remember just as studium is the underlying consciousness of waking dreaming deep sleep not something apart from them this silence is also not the physical silence at the end of ohm you chant Oh and in silence not just that it is the silence which underlies sound and silence which underlies absence of sound a physical silence is the absence of sound but ohm the silence at the end of ohm is not just the absence of sound it is there when the sound is there it is there when the sound is not there it is the witness consciousness of silence we are absolutely silent consciousness is the witness of that silence it is that witness consciousness which continues when there is sound also so the silence at the end of ohm is we are talking about consciousness silence which is underlying sound and the absence of sound this concludes the ohm now I just add one thing and stop how does this whole thing work at all there is a deeper understanding involved here I've already explained that once but I should tell you again it's like this things have names words designate things so clock designates this this is the thing and clock is the word clock thing book is the word the name and this is the thing so names or words express things they refer to things so when you use a word like necklace and a word like gold what happens is you know what the necklace refers to that thing the necklace but when you introduce a word like gold the problem arises now you have two words necklace and gold but you don't have two things you have only one thing which is the word for it you might say both not really because the classic thing is that if I take the gold away if I say both and alright let me take the gold away you keep the necklace you cannot the value is the value of the gold not the value of the necklace your object here said no Swami if you go to Tiffany's or some kind of jewelry shop the brand has the value not just the gold itself true but let me ask you if you take the gold away how much value the brand does the brand have nothing so the necklace is a word without any object because the object is referred to by the word gold a moment you introduce the word gold gold refers to the whole object entirety of the reality their necklace is left as a word without an object so necklace is a word there is no object but but corresponding to it so the the object which we called a necklace is an appearance in gold is a name and a farm and a use in gold right because there is a there is no substantial object corresponding to the word necklace the word necklace disappears into silence exactly like that the sounds oh and mmm refer to what not some jewelry or refers to the entire physical universe who refers to the entire subtle universe all our minds and intellects and memories combined together mmm refers to our entire causal universe the deep sleep state all of us all together they all fall to silence when you bring in the you know the 2d or the pure consciousness which alone appears as the waking just like gold appears as the necklace that which alone appears as the dream universe just like gold appears as the bracelet which alone appears as the deep sleep darkness just as gold appears as the ring if you bring in Toria then waking universe dream universe deep sleep universe are words without any object to correspond to the object is the Thalia the reality is the Turiya so they fall into silence ah who falls into the silence at the end of ohm and that silence corresponds exactly to the Turia the words become appearances and the names become silent the silence refers to the Turia so that is basically I have not summarized the contents of the carry cos I've just summarized the content of the whole structure of the Upanishad so that's the mandu key open assured associated carry cos also of Gorda pada that's the theme the very grand theme of the of the first chapter it it's good to remember the story I often told the story of King Janaka now yes such nor such neither this is true not that is true who dreamt that he was defeated by an enemy and then he wanted to ask like the Chinese philosopher I think Chuang Tzu who said that I am I am man dreaming that and that I was a butterfly or am i a butterfly was dreaming that I am a man which one is true and the answer was so in in that philosophy it's just left like that but in advaitha the answer is given the answer is that neither the man nor the butterfly is true neither the waking not the dreaming is true what is true is the one which experiences them why are they not true because they come and go sometimes that lump that thing is a necklace sometimes it's a ring sometimes it's a bracelet so there those things are not true in themselves there is some underlying truth which is appearing in these forms that underlying truth is gold you hear that underline truth is consciousness that one which saw the dreams that is the same one which is seeing the waking the waking is no more true than the dreams and will have let the Sri Ramakrishna and the Holy Mother have the last words so Ramakrishna used to give the example of a farmer poor farmer who dreamt that he was a king and with seven princesses children he had seven children who had seven sons who were fine princes and suddenly he was woken up when he was dreaming and he was very irritated what what's the matter or your son he had only one son in the waking world he's ill what have you done you ruined my dream where there were seven fine sons and you I lost seven for the sake of one then they said well are you crazy this is real they said this is your waking world this is your real family this is your son and that's what that was your dream he said for me both are the same it might sound web like a very silly story but from advaitha point of view it makes a great deal of sense from the point of view of pure consciousness it is one reality Holy Mother is even more direct talking with a monk once in giamatti she said this world my son is a dream that monk project he objected so how can it be dream he gives one exact one argument many arguments are possible against this are this claim that this is also a dream he said how can this be a dream this lasts every dream is different but when you wake up this world is there it lasts it's stable so how can it be a dream and she did not give any advocare comment or a lecture and did not take our do punishes she laughed she laughed and she said be it so my child it is nothing more than a dream Tahoe Tahoe Lee white Bengal he said Tahoe Leyva shop no way to know Baba let it be my turn let they let that be so let it be more lasting and let that be less lasting but both our dreams they appeared so like Janaka the emperor was shocked this is also a dream that's also a dream so his nothing is true no no something great is true what is that great thing which is true you you are the truth that truth is the fourth curiam existence consciousness place okay I think I'm done if you have any questions we still have a little bit of time yes yes Samadhi is these are mystical states which cannot be denied advaitha does not deny these samajis that there are high states mystical states which can be experienced and they are very valuable they are extremely powerful in giving you spiritual enlightenment but remember what you experience in Samadhi is also available now a good example is this a man took his son a little kid to a movie and explained that the movie plays on a screen their pictures and sound on a screen that's a movie so when they are in the movie Hall it's dark and the movie has started so the child gets engrossed in the movie that's what happens to us we are born movie has started already mom and dad are there and then we have to grow up and go to school and and so on them so we get engrossed in the movie after some time the kid remembers that his dad told him today something called a screen so he says what is the screen they're dead and his father says it's right there in front of you that's the screen and the boy says oh maybe he's watching Star Wars he says Oh Luke Skywalker is the screen no no no behind behind him behind him behind him maybe who's there darth vader darth vader is the screen i'll share something with you and that i had actually watched the first Star Wars movie when I was a kid it was 1970s and that time my parents took me and I'll never forget it because my little kid brother who was a babe in arms at that time well he was also my mom took him to the movie also with us and a big mistake because once one of those those space battles started and Chewbacca started howling and everything he burst into tears and started crying loudly and all the people around in the hall you know they'd all been Shh gave us dirty looks and we had to walk out and I never forgave him for that so furious with him so that's the screen behind Luke Skywalker is what is that Darth Vader the screen no no no behind adults behind them oh space that does stars and planets and all that's the screen no no no all of that is the screen oh so the Luke Skywalker and Darth Vader and spaceships and space and stars and planets all of that put together the screen no no not put together you remove all of that and that's the screen or remove all of that that means the screen is nothing how will the father point out the screen to the Sun because whatever he points to there is a picture and the son will take the picture as the screen that's exactly what is happening to us it's analogous to the problem when you try to point out goal to somebody who does not know you say point to the necklace and say that's gold ring and that's gold and the bracelet and that's coal and the person thinks and necklace is what you mean a ring is what you mean bracelet is what you mean does not understand the underlying reality that is called exactly the same thing happens now how does how do you make that person realize what is the screen one way I'm coming to your question have not forgotten one way is you can switch off the movie if you just switch up the movie and the hall is dark that's deep sleep you don't see the movie you don't see the screen either but when the lights come on in the hall and then you can see the empty screen that's an analogy it's not a perfect analogy for Samadhi near week Alpha Samadhi something like that something like that is not exactly like that in the Patanjali yoga Sutra it is said that rictus are opium are like with these are movements of the mind like pictures on a screen movements on the mind we take it to be us anger I am angry Swami Salva Priyanka I am Swami Salva pre-owned Honda desires intentions projects persuasions anger hatred despair sleepiness all of that I am angry I am in despair I am depressed I am sleepy and all of those are movements of the mind and we take it as high myself that there is a reality beyond the mind like a screen the mind is like a movie playing on a screen we missed the screen now what is the obvious solution can you switch off the mind yes it can be done we don't think it can be done but it actually can be done and that's the purpose of meditation percent Patanjali yoga meditation chitta vritti near all haha cessation of movements of the mind calming the waves in the lake of the mind that is Samadhi what will happen what will happen tada - - sarupya wa sternum then the one consciousness beyond the mind is appreciated in its real nature that's the way of Samadhi but you will notice one thing he does not mention it here there is another way of showing the kid the screen tell me when you switch up the movie and put on the lights the screen is there when you have the movie playing when the movie is going on is the screen there or not is the screen there or not obviously what is the proof movies playing if you take off the screen the movie has nothing to play upon the playing of the movie itself is the direct proof that there must be screen for the movie to play off if you switch off the lights switch off the movie complete darkness the screen is still there but it's not appreciated it's not God now when the movie is playing can you educate the child showing the child the mechanics of the movie and the screen so that while the movie is playing the child will get an understanding of what's going on and while the movie is playing in the understanding of the child will learn to distinguish between screen and picture can you do that that can be done that's the way of Vedanta this is the difference between Samadhi and vada and gana Sri Ramakrishna's an interesting comment here he said Samadhi now holy tick tick Hina the unless you get this Samadhi experience it is not rightly done it's not rightly done means it might not be very firm it's one thing to understand the physics and the electronics behind a movie and the optics behind a movie and another thing to switch off the movie and look at the blank screen for yourself so Samadhi is a powerful aid you know what Vedanta would say it's an aid for mediocre students for the best kind of students like you the knowledge itself is sufficient it should lead to enlightenment so that's the role of Samadhi but yes practically if you say what about come down to brass tacks if you look at the lives of practitioners whether vedantic practitioners or Yogi's they all try to attain Samadhi definitely once you realize that I am that pure consciousness you would like to remain absorbed in that if you can you have attained Samadhi if you cannot the mind is still playing its waking dreaming deep sleep then you are still that pure consciousness but it's not Samadhi Samadhi is very powerful one more point I will not explain it there's no time you do not get enlightenment in Samadhi you get enlightenment through knowledge before Samadhi and then the mind can become absorbed in Samadhi one or you can take the yogic path practice Samadhi until you get Samadhi and come out of Samadhi we'll get enlightenment it requires the mind to work to come to this conclusion I am Turia this thought itself is in the mind if the mind is shut down you can't have this thought but you can get this thought after the mind starts working oh what was that just now I was there even without the world even without the body even without me the mind I was there so I am NOT the body mind I am that one shining light yes I'll come to you yes but that was Sri Ramakrishna and also remember how much of an enormous effort superhuman effort he put into it before he came to that thing huh and we don't see that in any any in the case of other South Africa's very rare very very rare that kind of mind even you take a common example our day-to-day examples of concentration Mihai Csikszentmihalyi wrote the book flow on concentration on attention he says that he divides the word flow what happens when you have intense concentration and expertise somebody playing a game of baseball or basketball or somebody or chess or somebody playing a musical instrument who's very good at it a maestro so they seem to have an extraordinary performance and yet it seems to be effortless transcending time hours may past and that person will not feel it so when he was talking to a conductor of an orchestra Mihai csikszentmihalyi studying the phenomenon of attention and concentration that maestro he used the world the music just flows that's where he got the word flow and he named the book flow on attention book on attention so the he waves the hands and the music just flows and when we had sex in make comments there he has put in 30 years of rigorous training if I wave my hands nothing will flow home yes so ceramic Krishna that is the state of the mind but he is the Toria which you are in which I am right now he is not some superior grade of Tori and we are lower grade of Torino we are exactly the same thing I'll come to you [Music] still mind no it's like one Swami described it very nicely for me I think that that that a description works it's like being in deep sleep and yet fully awake yeah complete darkness of the universe there's no world there is no thought no mind no I no ego and yet you're fully awake you are fully aware in deep sleep that awareness is not there in deep sleep it was just defined here knows neither the world nor oneself that is deep sleep that's the description of deep sleep but in Samadhi you are there fully aware but there's nothing to know once Swami wrote a poem about it in in Malayalam and I cannot read malleoli so I don't know the poem but the translation that the title of the poem is so evocative just that title shows that it's an enlightened Swami the title is the Midnight Sun you are the Midnight Sun it's midnight absolutely dark the world is covered in darkness and yet you are the Sun blazing forth with tremendous light that's a way of indicating what nirvikalpa samadhi might be like but there are other samajis where the world is blanked out but you have the vision of a deity that savikalpa samadhi so Sri Ramakrishna saw Kali often bhava Samadhi where is not completely blanked out the world but the presence of God becomes very dominant there so mind is focused on that you can sort of vaguely see the world but experience is God very vividly those are in the bhakti traditions the well knowledge the real knowledge that thing enlightenment is a shift I will say in practical terms I'll tell you a few things one is it's a permanent shift in what you consider yourself to be first of all that underlying consciousness just like if I say the underlying reality of the railing here the lectern here and that altar here is wood and I tell you see wood here there you'd say yeah it's easy enough you don't see anything different you just shifted your paradigm you're thinking of it as a lectern a railing you know and an altered now you say okay I see it as wood basically you're seeing the same thing but your paradigm shifted when I tell you to look at the ornament as gold look at the wave as water okay you will say oh yeah I understand because you know what is wave and water you know what is electron and wood exactly like that this person knows what is pure consciousness of toria existence consciousness bliss and how it appears as this union all the time this is ever available to that person so one characteristic is it permanently there's a change in what he or she thinks of the self what I my I am to reom that will be the second characteristic practically it will never go away it's not an understanding right now you're saying it's beginning to seem logical you presented a good case for it another lawyer another advocate could have presented another case for it better or worse case for it but these are persuasions this I am persuaded being persuaded and convinced are not the same thing that person is convinced beyond the slightest shred of doubt you cannot shake that person no no more than you can spell super soon who's looking at the light there and say there's no light I'm seeing it it's like saying saying that there's no wood here I'm seeing it I'm seeing it I'm touching it in fact you will say there's nothing but wood here you'll go to the other way the person who's realized tutoria will say there's nothing but Turiya here we say the world and North Korea he sees three and no world also and another thing is never not there is another way of describing it is effortless it is effortlessly available to that person it does not take okay Toria wait I had got it all clearing my mind just have to look at my notes once more or a little confused I have to sit in Samadhi a little bit meditation it'll be clear no do you need a little bit of meditation to make this into wood no no you know it is it will be another example is your name somebody asks you your name you don't have to make an effort you don't have to refer to notes you don't have to meditate upon it it's spontaneous it's an example it will be like that these are different ways I'm telling you will understand everything we'll know everything is non-dual it's like asking you are asking us asking you are you seeing a lectern or a wood or wood here what are you seeing what is both but you know the logic a little the problem will be there if I just say right now both you take one give me the other one you cannot yeah there's a question there in samadhi time stops but why so much talk about samadhi we're not talking about somebody here see people are fascinated by Samadhi this seems to be some okay some nice philosophy but somebody is the real thing to have I remember one young man came to the monastery in India for for training as a monk as a novice he was a novice and he went through training and we are teaching Vedanta and yoga and you know bhakti traditions and the life of Ramakrishna rubicon and the teachings so many things were being taught Sanskrit grammar he said Oh fine fine good good good then puja was going to be taught the actual worship ritualistic puja and one part of it is pranayaam cranium is breathing techniques so you sit straight close this nose like this breathe in to the count of fourth another no one knows no oh then close this nose and hold the breath for 16 counts then release for eight counts on the other side then hold it then bring it in for four counts and one whole cycle of breathing pranayama very basic pranayama and it will start this novice went wow this is what I was here for that's that's kindergarten this is that's Basecamp it's not that it's an unspiritual are not necessary it's good but that's Basecamp and what you still just studied here is the peak of Mount Everest ultimately what you're going to come to is this I used to tell people there are people who are not very intuitive a dontoh but they liked some liked festivals and rituals some liked music some like sacred chanting some like meditation I said all of it is great so I'm like serving humanity all of it is great just read it now know what what this teaches and then put it aside go through life when you are 80 years old you'll again come back to this ultimately this is what is at the end of all of this this seeking yeah so you asked a question about Samadhi what was the question time no time is not there just take the example of deep sleep in deep sleep is time they're in deep sleep is time therefore you subjectively India when you wake up you see time has passed when the person was outside there who hears you snoring for that person time is not passing but for the person who's in deep sleep time there's no time not that time is passing no time no experience of time passing only movement of the mind gives you the subjective experience of time but Turia during the passage of time when time is passing when time is not passing then you're terribly bored when you are in Samadhi when you are in deep concentration then you are just doing your thing in life time is passing or not passing Toria is there equally at all times Turia transcends time how does Toria transcend time time is interior Turia is not in time yes something like deep sleep there are whole sections with distinguished Samadhi from deep sleep but it's like deep sleep in there understand that that in the sense that there is no subject object experience and remember what you're asking is nearly culpa Samadhi the highest Samadhi there are lower samajis so when you focus on a deity deity meditation Ishta devatha and you get a vision of the deity that's called savikalpa samadhi those are states of extraordinary concentration and absorption but they are all very well within the range of the mind the highest one is where subject object division is obliterated it is similar to deep sleep but it is not deep sleep there are many differences Samadhi is a product of Thomas slowness inertia darkness laziness sleepiness not Samadhi deep sleep Samadhi is a product of citta Samadhi is a product of a very soft weak mind very serene very alert mind tremendous alertness with tremendous calmness can lead to somebody Vivek Kundra said you go into deep sleep a fool and come out a fool go into Samadhi a fool come out of an enlightened person so like that there are many differences I'll come to you yes again Samadhi yes correct correct is an important observation he said clearly the mantra says it is not Samadhi where where did it say that not something in between it's not the Waker it's not the dream it's not the deep sleeper it's not God's omniscience it is not unconsciousness also and it is not any kind of Samadhi consciousness now what comes and goes is not to you does Samadhi come and go certainly if we did not come and go why are you trying to attain it what is this come out of Samadhi then that means someone is gone it goes away and becomes a memory you talked about it you asked about enlightenment another insane enlightenment and everything else is enlightenment never becomes a memory when you are seeing this and asked you see it as good are you referring to memory or are you seeing it here you're seeing it here Turia is ever available Samadhi can become a memory there are people who have experienced it twice or Trice said impression experience it twice or thrice every day there are people who experience great Sedaka's who experienced it twice or thrice in their whole life I've met people but the whole life just twice or thrice that's it I know one monk who experience genuine samadhi experience may be one of the lower some of these but experience that but it's been at least he has not revealed anything further but the one he revealed to me was something that happened 60 years ago so yes it remains as a memory tremendous memory a fantastic memory and very helpful very elevating can I give a short note on Samadhi something I'll refer to you think about it is no time to explain it we have run out of time this question of Samadhi is fascinating and yet you will see it is conspicuous by its absence in this highest of texts it's not mentioned why not there is a great master called Madhu Soudan Saraswathi who lived about 500 years ago he wrote a fantastic commentary on the bhagavad-gita called good hearted época a light on the hidden a sense of the Gita gulab Deepika there in one of the verses I think in the sixth chapter four chapter forget suddenly takes up this this question knowledge versus meditation yawn and Samadhi he says there are these two paths to enlightenment both are paths to enlightenment and then he says for those who can say he says the followers of Sankey on yoga Sankhya philosophy yoga philosophy who considered the world to be real a reality not an appearance in consciousness but a reality those who consider the world to be real there is no way out for them other than blanking out the experience of the world so Samadhi is necessary for such people it's logical but then he says there is another category of seeker who can see the universe as an appearance of the consciousness they are for them they don't have to erase the appearance of the universe you can be awake you can dream you can sleep all can come and go yet you are the two reom everywhere you don't have to be in that you can sometimes it has been called sahaja Samadhi natural Samadhi so Ramana much you notice is supposed to be in sahaja Samadhi your walking talking dealing with the world so our did like us waking dreaming deep sleep it seems so but a more accurate description of them they're always they know their three identity they are a kind of Samadhi which you might call sahaja natural Samadhi sahaja means natural not created Samadhi through meditation techniques then Medusa them Saraswathi goes on to add for therefore our revered master Shankar Acharya he comes about a thousand years after Shankar Acharya therefore revered master Shankar Acharya has not taught Samadhi for the followers of the path of Vedanta not that it's not useful it's useful vacant on this conclusion will stop with that very kind this conclusion is they are all very useful these are subtle points and they they serve to clarify the difference between what is true idiom and Samadhi the difference should be known and understood with clear clarity but after that it's not a condemnation of Samadhi that would go too far so bhakti samadhi of yoga the complete unselfishness of serving the world you know karma yoga and this philosophical inquiry which you find in the mandu key open issue and other Vedanta texts they all lead to the same goal ultimately deserved the same purpose do it by Vivek on those words do it by philosophy do it by psychic control Samadhi do it by love bhakti do it by work Karma Yoga by one or more or all of these and be free that is the goal books books temples churches there are doctrines they are all secondary details all right let's end with that clip let's just listen to the seventh mantra you know that which is not known nor is he a summer fall that might be he cannot be seen describe the only proof of his existence is Union within the world disappears he is the peaceful the booth the one without person this is the fourth condition of the same this said though the awkward is that supreme word for no reasonable it can be divided in three letters corresponding to the three conditions [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] they [Music] [Music] [Music] [Music] [Music] [Music] [Music] home shanti shanti shanti hurry young cats at sri ramakrishna Aparna Moscow