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3. Mandukya Upanishad | Chapter 1 Mantra 3-4

boom Bertram Karen II wish I knew Yama Deva bhadram parse a moksha yatra staring he's touched wagons hasta newbie he be ashamed ever heated ah whoo swass Tina intro British rava swass Tina pooja Vishwa Veda swass Tina star Chow Irish Tony me swass Tino brie hospital tato home Shante Shante Shante please repeat the first mantra with me I'll chant it and follow after me mantra number one Oh meat-eater dakshana mid-autumn zarubin Oh mediator dr. Ron Milligan sarvam - yo pop Yanam - yo pop jahannum butum Brava Brava she oddity butum Brava Brava charity saruba moncada eva saruba monk arrived yet Janet Janet trick a lotty tongue trick a lotty tom top young god Eva Dada Pyong Godiva now the second mantra sorrow become heated Rama Sri become heated Brahma I am Atmaram I am Atmaram so I am NOT macho to spot so you MOT ma chato squad did did you get that the Roman transliteration if anybody else wants it yes there are three or four who wanted here and couple here is one there in one here then we'll collect it when you go back so that it remains here all right so we have studied the first two mantras and today we will go on to the third one a quick recap of what's been done the Upanishads said that there are two inquiries which they are commencing one is the enquiry about ohm and the other is the enquiry into the self ohm god of Achara Atma vichara on guard of each other enquiry into ohm the sacred syllable ohm and Atma vichara enquiry into the self now the inquiry into the self has been started what we started last time and what did the open e should say the self has four aspects Atma or the self has four aspects basically this is what's going to happen what are the four aspects of the self the self is consciousness you are I BR dis consciousness and this consciousness let's call it the Big C the consciousness itself appears in three ways it is experienced in three ways the self which is consciousness is experienced in three ways first is the what I might call the gross self the second one is the little self the third one is the causal self why what do I mean by gross self in Sanskrit the terms would be stool Atma sukshma Atma Karan Atma what do I mean by the gross self not that the self is gross but the self in association consciousness in association with a gross universe with a gross physical body and a physical universe gross in the sense of physical not in the sense of being awful and messy in the sense of physical so with the physical universe where do you find this where do you experience this gross self or the physical self that is in the waking state in waking right now here is a physical universe and here you have if you look at yourself you have a physical body so physical body in a physical universe this is how consciousness appears in the waking state and that is called the gross self and in then again in our dream state we have this subtle self dreams dream state so these are the states in sanskrit our citta in this subtle self is experienced in the dream state what happens in the dream state it's in the mind we experience the universe there things happen there are people you are yourself there and experience is good and bad take place but all of that is in the mind you are not actually interacting with the physical universe like this so that's the subtle self dream universe and then the consciousness the same consciousness itself it goes into D or it is experienced in the deep sleeps state as the causals self causal self means there is no distinct subject object break up there in deep sleep it's a it's a oneness a blankness where there no distinct object neither gross nor subtle and there is no distinct separate experiencing self so all of it is merged into an indistinct blankness or a indistinct oneness subject object merged into an indistinct oneness that's the causal self and all of them they are none other than this consciousness itself so the if you take the gross self the soup the stool Atma as one and the subtle self as two and the causal self as three then the consciousness itself is the fourth one this fourth one which will be called Turia so these are the four aspects of the self remember the inquiry into the self started by saying the self has four aspects so what are the four aspects one is the gross aspect of the self what is the gross aspect of the self consciousness itself you are the self is consciousness consciousness itself connected with in association with with a covering of a physical world the waking state the second aspect of the self which we experience consciousness itself experiences is a subtle self sukshma Atma which is found in swapna dream state in a dream state that very consciousness itself appears as you the dreamer in your dreams and your dream world and again this varies consciousness itself experiences this deep sleep where the waking and the dream are all merged objects and subject are all merged into one uniform blankness so that is deep sleep that's called causal not casual causal causal because it is the cause it is the where it is the cause of the subtle and gross there are all those experiences have merged there the objects and the subjects of the subtle and gross universes are all there but in a merged sense now all of these they are all names and forms nama Rupa names and forms the waking world is composed of names and forms the dream world is composed of names and forms and the causal experience is also names and forms but not distinct they are all merged into indistinct oneness so these names and forms they are not real they are what is called mithya false in itself consciousness in itself other than the names and forms other than the gross subtle and causal experiences what is it in itself it is just consciousness and that's the true self the forth so let me repeat it all over again what did I say just now the inquiry into the self says that the self has four aspects so so I am at much a tough spot for aspects of the self right shahtoosh but what are the four aspects first is the gross self or stool Atma that is that obtains in the waking state where we experience a physical world a physical world with a physical body it is same consciousness which appears as a physical in the physical world with a physical body as a subject and an object and then in the dream state it's the same consciousness which appears as subtle self the subtle self is with us it's entirely in the mind the dreamer and the dreamers world in the dream that's the subtle self and then all merged together in deep sleep that's the causal self so the self has these three aspects because of various names and forms but other than the names and forms the consciousness itself is is what is called the fourth aspect of the self and these three aspects are false this is true this is these are false these are appearances this is real this is important because the when you say the fourth aspect consciousness in itself other than the gross subtle and causal appearances if you say other than names and forms other than the these three the three aspects now the question will arise what do you mean other than them because the only way we experience ourselves is either this physical world or dream world or the blankness of deep sleep right so what do you mean other gand consciousness be other than these vedanta wants to say is that the DS things are all names and forms they are false in themselves they have no existence of their own they appear in consciousness the change in consciousness they come and go in consciousness they have no intrinsic existence of their own hence you can say they are false what what is actually there is consciousness itself it's like saying it's like a rope which is mistaken by some people to be a snake another person says no it's a it's a computer cable another person says no it's a crack on the earth caused by the last earthquake but what is it actually what is the computer cable and what is the the snake and what is the crack on the earth it's not a crack in the earth it's not a snake it's not even a computer cable they are all names and forms mistakenly attributed to the real rope in the same way so so you can actually consistently speak up the rope in itself apart from what people have been taken it to be similarly you can speak of consciousness in itself apart from all these appearances in consciousness so it is it is conscious of one good way of looking at it would be the dream experience this second one you are there in your dream experience you are a person you have a body and you have youthere thinking things you are experiencing things and there are people and there's a world all in your dream experience but we all know that that the person in the dream experience and whatever he or she saw in the dream all of that was in my mind the dreamers mind when you wake up you know that it was all in the mind so can you say that it is the mind itself which appeared as the person in the dream and the dreamers world can we say that yeah we could be under we that's how we think of the dream I the person who is lying on my bed safe and sound suddenly I imagine myself to be you know in the office facing a terrible deadline and I'm I'm missing the deadline I'm anxious and and he'll suddenly wake up when I realized the office and the boss and the deadline and the poor guy working of it is computer trying to meet the deadline in the office all of that was in the mind right so the mind itself bifurcated itself into a subject and an object both of them are appearing in the mind and I am I am I am entitled to say I am I can say with all consistency that it is the mind alone which appeared as the subject and object in the dream and I'm I am also very consistent in saying that that if I can if I speak up the mind apart from the dream subject and the dream object why can I can i displace the dream subject and objects because they're not real it's the mind alone now why can I speak of the rope apart from snake computer cable or crack in the earth because there is no crack in dirt there is no computer cable there is no snake it's a rope because they are false I can dismiss them I can speak of the rope in itself exactly like that Advaita wants to say all of these we can dismiss and speak of consciousness in itself because that's all that really exists at all times not one more thing before we go into the third mantra in each case in the waking and the dream and in the deep sleep the consciousness the Atman the self the consciousness it appears in two ways as knower and known knower and known in sanskrit pramatta premier rahmato premier what do I mean by that for example in this waking state what the opposition will try to tell us is it is you the consciousness you the self who are appearing in this waking state as this nor this person with a body mind you are the knower and that very consciousness which you are really you are appearing as all the things that you know after all what is our experience what's my experience right now let me report it to you I experienced it as Here I am this is who I think I am and here this is the knower and the knower and the subject and here is my known universe what is my known universe men and women animals and plants chairs and tables planets and stars quarks and atoms all of this is my known universe what Vedanta wants to say is you or I am actually this consciousness and at this moment I am appearing in two ways I the knower and my known universe this is already far beyond what we normally think of ourselves we think of ourselves as I am this much and here is a universe separate from me which I am knowing but what we Dante is trying to say is you are the consciousness which appears as the knower and the known here you are and all of this also you are it's a big point I'm making here Vedanta from the very big open he shall demand open assured from the very beginning assumes a unity of oneness of everything you are there and but you are also here all of it you meaning not this body and mind this body and mind is the Noor and all of this everything else for you that known but both knower and known are none other than you the consciousness normally what we do is when we experience the world right now our common sense approaches I am the Noor and this is not me the rest the known universe is not me it's something apart from me what Vedanta is trying to tell us is you are both the knower and the known and the best way of understanding this is dream when you wake up from a dream when you are in the dream you are interacting with your friends and strangers and things are happening so you think that Here I am this is my friend that's a stranger and these are things these are things apart from me but when I suddenly snap out of it suppose I am dreaming this suppose the class is not yet started I am taking my afternoon siesta and I'm dreaming that I am in a class when I if this is a dream when I snap out of it what will happen to me is I will realize this fellow and all of this are all we're all in my mind I was imagining it all I was dreaming it all so the knower and the known are all in the are all me the dreamer if you follow the dream example exactly that is being extended to the waking state also in Vedanta that's the claim in Manduca in the dream it's easy to understand why what's the difference between the dream and and what Manduca is claiming the dream the mind projects a universe the dreamers universe and the dreamer and in the interactions between them and it's all happening in the mind and that we all accept here it's not the mind which is projecting this body and this universe the the body and the mind are and the universe are all projected in consciousness all right so this is going to be this is the picture and what is going to happen is the first first aspect remember these are the four aspects of the self what four aspects going further back say inquiry into the self is supposed to have four aspects shahtoosh part so four aspects for father's in sanskrit four aspects of the self or four quarters this is the first aspect second aspect third aspect fourth aspect first three are experienced the fourth one is not experienced first three are appearances the fourth one is real Vedanta is very strange we normally consider something to be real if you experience it why it why is this pain real because I see it and Vedanta is just the opposite it's false because you see it yes in fact one of the reasons they gave for the falsity of the universe why is the universe false because you see it this wat it's a it's one of the causes given for myth theater falsity the cause for falsity the reason for falsity of the universe is because it is an object of experience what's the logic behind it I was also surprised he's thinking how does this work this is so boarded as to be the outrageous you know our every claim to reality is because we experience a thing it's real and Vedanta says because you experience it must be false and be self pure consciousness because it's not experienced it's not an object of experience it must be real that seems to be logical don't but it will slowly become clear I'm not going to solve the problem for you right now it works like this that I'll give you a clue if you experience it if you experience it then you are the experiencer and this is something there in your experience in your experience means in your consciousness right then you are the experiencing consciousness this is an experienced object now let me ask you what's the relationship between this object and the experiencing consciousness what's the relationship are the two different things they may seem to be or are they one and the same the answer is note that you can never experience this outside your consciousness always you experience this in your consciousness whether you see it or imagine it or touch it or whatever it's in your consciousness that you experience it if you cannot experience it apart from your consciousness then you have no right to say this object has an independent existence apart from your consciousness if it has no independent existence apart from your consciousness then it must be in some sense dependent on your consciousness dependent on your consciousness in what sense Vedanta says it's like this for example this wooden chair the chair is dependent on the wood why because without the wood no chair the wood is the substance out of which the chair is formed in the same way this pen the substance out of which this is formed you might say it's it's plastic well whether they're plastic or whatever the substance out of which it is formed is your consciousness it because it's it's just appearing in your consciousness again a good way of understanding this is the dream what's the substance of the people and the animals and the plants and the trees and the buildings you see in the dream the mind the mind because without the mind there's no dream yes yes okay that might sound really outrageous to claim something like that so this this no no right yes right but it's good to good to push thicker because the Manduca is difficult one person asked a Swami that just a minute hold on it sounds all very nice all pervasive consciousness and I am that consciousness which pervades everything in the universe wait a minute before you go for so far I don't I'm here and you are there you the chair is there I'm here and the chair is there I don't even feel I pervade that chair I can barely pervade one chair here I feel and hear and I'm not there how if I am not on here and I'm not there how can I claim I am everywhere in the universe yeah because we clearly feel localized here right let alone a siren two blocks away or the Sun millions and millions of kilometers away so I'm here it's nice to say consciousness pervades everything but I feel consciousness only here where else is consciousness I mean how can do my consciousness be there this is the question exactly what you're asking you know what the Swami's answered was very simple answer was very powerful he says ah but here and there are these both not in your consciousness look at what you said I'm I am aware I hear the siren two blocks away I am here and I'm hearing a siren two blocks away two blocks away siren all of these are in your consciousness not why we've why we get into this tangle is we are firmly convinced I am here this is me this body is me and this body has a consciousness which is deploys like a searchlight to find out different things in the world ad Reuter reverses the whole thing it's a simple switch always when you ask such a question the best way to answer it yourself is think of the dream example it will use the Manduca will use the dream example to answer such questions in the second chapter but always use the dream example so to answer to you to answer your question by the dream example in my dream I hear a siren two blocks away now that siren two blocks away is it in me or is it outside what do you think it's outside in your dream I'm saying use the dream example in your dream in your dream do do you dream yeah so know in your dream if you hear a siren in your dream now I you will feel I am here and I see here a siren two blocks away okay there must be some kind of fire or something like that now if I ask you two blocks away siren and you hear is that siren really two blocks away or outside or all of it the two blocks and the siren and you all of them are in your mind all of them are in your mind especially when you wake up you say it was all in my mind I am standing here in looking at the moon and suddenly wake up and think oh it's not night it's just morning I was dreaming then the moon and 300,000 kilometers between you and the moon all of it was where in the mind dream example this is what is being said or claimed in Manduca in consciousness alone all this is in consciousness it's not like why it's difficult to swallow a say we keep thinking consciousness is here and objects are there but here in their space now and then time time and space an object all are experienced in consciousness keep thinking about it it's not outrageous it's if you get it you will see it's the simplest thing in the world it's actually simplest thing in the world but that's not the way we are trained to think the common-sense approaches here I am here is the world outside me why am I thinking outside because I think of myself then what am I thinking of myself as as this bag of skin and bones so there is an inside and an outside there is distance and time spare and length and breadth and weight and time all of that but if you take a stand on consciousness I am awareness then this body and all of this and the space and time all of them are in in me as awareness step by step that's why in Upanishads these they were called big Diaz who pass on us various meditative experiences were given practice it before coming to an understanding of Atma and as a body this is how you experience the world now it says imagine imagine you are not this body just sit quietly and imagine you are the Sun you are the Sun how will you experience the universe you're the Sun a ball of humongous ball of blazing fusion reaction giving heat and light radiating throughout the solar system and you have this planet swirling around you would you experience day and night you know billions of years would be a normal lifespan for you the whole of human civilization would be a blink of your eye so that would be your experience go further suppose you suppose instead of this of this son you experience yourself as think you are this your space how would you experience the world as a tiny being in space or the world itself in you the solar system is in you the galaxies are in you are in me space entire of the entirety of the physical universe exists now go a step further think of yourself as consciousness these are ways of changing your point of view thinking of yourself as the Sun thinking of yourself as space these are exercises in imagination thought thought experiments but thinking of yourself as consciousness is not an exercise in imagination Vedanta says it's a fact that's what you truly are anyway it'll become slowly more and more familiar all right now these are the three first three aspects of the self this is the fourth aspect of the self the first three aspects of the self will be discussed in the first gross aspect of the self will be discussed in third mantra the subtle aspect of the self will be discussed in the fourth mantra and the causal aspect of the self deep sleep will be discussed in fifth and sixth mantras and the Turiya the pure consciousness aspect of the self will be discussed in the seventh mantra this will be the self inquiry Atma vichara Atma has for the self has four aspects Atma has chato spot four aspects Pratap are the first first part in third mantra second part in the fourth mantra third pod in the fifth and sixth mantras and the fourth the actual point to be which open assured wants to tell us in the seventh mantra and that will conclude the Atma vichara self inquiry and come to you remember the first three aspects are known to us we experience it all the time and we know this whole point of the Upanishad and of Vedanta is to point out the fourth aspect which we don't know which is always there and we constantly miss it when you know yourself as not the Waker not the dreamer not the deep sleeper but as the consciousness be behind all of these then you are free right now we are trapped because we think of ourselves as the Waker so the wakers universe is entirely real for us and we preface this body and this world and this is our life you had a question why you have to go there just stick to what has been said right now you don't bother about what you're going to do in the dream state that will happen in itself right now we are going to think of ourselves as the consciousness which appears as this knower and as this world it's a good exercise remember all of this Vedanta we are doing in the waking stage right now we have no way of doing it in the dream state and let alone in deep sleep you cannot do anything so we're done has to be done in the waking state only ok now let's come to the third mantra let us go ahead so this was this is the big picture what's going on here yes [Music] very far away and very so I didn't know about the night planet last year but this year I know Oh perhaps there is a ninth planet so this is going on and I'm not dreaming yet or perhaps I am dreaming it's just so interesting that it goes on even though I'm not yeah so do exactly the same thing could be said of your dream state also suppose you are dreaming this right now and in your dream you heard about the ninth planet not existing last year and now the scientists are reporting that the ninth planet exists and you are thinking about it and when you wake up the whole thing was in your mind yeah this is what is what you're trying to say the whole universe divides into the known and the unknown but the known and the unknown both of them are aware of our appearances in consciousness right what we are trying to say see the the stumbling block will be the dream universe I dream it up it's it seems quite obvious but this waking universe are you saying I'm dreaming up all the galaxies and the cosmos and the ninth planet and the eighth planet am I dreaming it up you as the individual sir you are not dreaming it up that's not what we're Dante's claiming but as pure consciousness it appears as you the individual and as this universe see we are standing here and thinking that am i producing the universe no that's obviously not true what Vedanta is saying this one is producing both you the individual self and your universe so this one has to be first understood as what it is once you grasp the real self and the pure consciousness then look back upon the world it will make sense so we'll just let's just go ahead let's proceed let's go move ahead when you become clearer over time let's come to mantra number three what is mental number three now you can tell me it's a description of the gross self the waking mantra number three do you have the text yes jaggery tostado jaggery Titano Mahesh Praja Rajesh prog Jana Sangh Akon oving Shetty Makaha economic Shetty Makana stole a book stole a book - aha Vishwanatha pitamaha da da da da you've got Nikhil Angie's book yeah that will not have this on-screen text it is only the English text the mantra the translation goes the first quarter don't ask don't look puzzled what first quarter of what remember what are we doing Atma vichara analysis of the self and what is this analysis of the cell body how does it start off the self has four quarters it's not saying the first quarter first quarter of what the self what self you the self you your first quarter your first aspect is why chuan Arab whose fear of action is the waking state whose consciousness relates to things external who is possessed of seven limbs and 19 mouths and who enjoys gross things translation might not be very happy and if I say it's describing you you'll say you see you that's not me that sounds like some alien creature 19 mouths and seven limbs and who enjoys gross things some kind of science fiction monster that's us as you will see right now okay the first word jaggery Tostan Oh jaggery Tostan Oh means if you translate literally the place of waking but here it's not meant place of waking is not meant here what is meant here is consciousness associated with the waking State this consciousness associated with the waking state you right now you are awareness associated with the waking state and this awareness associated or consciousness associated with the waking state divided seed itself or appears in two ways what are the two ways knower and known knower and known who is the knower you right there sitting there you are the knower what is the known all of this all of what you are experiencing this is the known so this thing this experience you are having this is called jaggery Tostan consciousness associated with waking jaga Dostana now it will describe itself the description of the waking state is given now knower and known first let's describe the knower who is the knower the one who uses the instruments of knowledge to know this you the knower the individual being the knower it says it describes the word used for describing the knower is a cornering shettima car with 19 mouths so you have 19 mouths I also have 19 mouths right now here what are the 19 mouths so he hasn't the explained here but it's very simple the 19 mouths are the five sense organs the mouths means the the portals the the places or the gateways with which we interact with the external world so the gateways the 19 mouths are five sense organs eyes you you see farms ears you hear sounds tongue you taste skin you touch here you have the sensation of touching so the five sense organs eyes ears skin tongue and nose so five inputs you get from the external there are five gateways and there are other five gateways with which you extract with the external world the five motor organs like hands and feet and tongue to speak so five motor organs with which we deal with the external world that makes five plus five ten now there are five Puranas in traditional Indian thinking five prana Sparano means the vital forces life force basically and that's divided into five it's no for those who are interested prana apana vyana udana Samana prana apana vyana udana Samana these are five aspects of the vital force and they had did perform various biological functions in the body you might say that they are not gateways to deal with the world but they are the powerpack they enable your gateways the ten gateways to function our eyes can see your scan here hands can grasp legs can walk all because of prana it's a prana which is powering everything so those five prAna's are also included now we have five plus five plus five 15 then the four internal organs the for internal faculties what are the four internal faculties mana would digit tank our mind which is thinking or what is he saying and I'm trying to understand the classification mind right now it's going on mind good D understanding I get it nineteen these are the nineteen would--they two plus two is four Budi intellect which knows when it clarifies the flash of understanding that's buddy and the third one is ankara ego the one which is saying III all the time right now so that's the ego and the last one is chit memory the storehouse of impressions all that we know all the impressions experience is stored there there all the knowledge whatever the hard hard drive the hard disk in our mind so that is the memory the storehouse of impressions for so we have five plus five plus five plus four nineteen so those are the nineteen mouths with which the consciousness becomes a knower this one nor it has nineteen mouths in Sanskrit a cone Irving Shetty Mooka 20 less 119 mouths but here is the beauty of the mango curd or the difficulty of the Manduca it doesn't limit yourself to the knower it says you the consciousness you also appear as the known universe all of this and the known universe here is described as sub Tonga the word sub Tonga seven limbed the seven limbs referred not to you this particular body but to the physical universe consciousness associated with the entire physical universe is called here sub tongue a seven limbed what are the seven glimpse seven limbs of the physical universe consciousness with the physical universe it's it's a very poetic way of looking at it and it's all taken from another upon Isha the chandogya upanishad so what are the seven limbs of you the consciousness in association with the physical universe the heavens are the head your head is the heavens and the Sun is the eyes secondly eyes are the Sun and then the third one is space itself arkasha space itself is the body space is the body Akasha then the entire atmosphere atmosphere entire atmosphere why you is the that's the fourth one then the fifth one would be O the O or the oceans the oceans are the bladder which stores the water the oceans are the bladder that's the fifth one then one more is there I think will be mentioned here Oh the mouth fire is the mouth this is a reason why fire is the motor is a whole way of describing this so fire is the mouth and the earth are the feet so earth is the feet the oceans are the bladder the space itself is the body the heavens the shining heavens above are the head the Sun is the eyes the refire is the mouth and like this seven limbs how many do we have heaven one space two Sun three fire for oceans 5 then atmosphere 6 and the earth 7 basically you can see it's trying to sketch the physical universe space and air and the planets and stars and oceans and all of that so the physical universe which we experienced that is sort of imagined as a big is a huge person all right - Sanskrit terms the knower consciousness appearing as the nor with 19 mouths Sanskrit term for this is visual consciousness with 19 months here this particular body mind is called Vishwa and consciousness with those seven limbs with those seven limbs this physical universe is called why shuara I think one of the terms is used here in the first mantra - Allah yes so which way we have to adhere or supply here all those terms will be introduced later by God our Father so Weiss Schwarz pitama father the first aspect of this consciousness the self the first aspect of in the first quarter first quarter of it is the Waker and it's waking universe all of it together the Waker has 19 mouths is described as having 19 mouths or 19 gateways to deal with the universe and the universe itself is described having seven limps seven limbs is a poetic way of describing it basically means this huge universe all of it this is the description of the waking state now the point to note here is they are not telling us anything new they're just labeling your waking experience just telling you here you are the Waker you have got 19 mouths these are your 19 mouths with which you deal with the physical universe it's a physical universe and this physical universe which described poetically has having seven limbs basically space and earth and oceans and air and the Sun and so on whatever you can include everything in this universe so Waker and the wakers world knower and known in sanskrit pramatta and premier yes like immaterial in the sense of mind and feelings and all of that yes we remember in the nineteen months we included intellect and ego and mind memories yeah that's in the mind that's included in the mind in the mind here so the subtle body inside them and that's also included in the yeah the in fact in the waking state all of them are there the subtle and the causal are there right because mind and intellect and all they belong to the subtle world but they are definitely presented because without them we cannot experience the waking state so I am not only a body Here I am a mind and a body here so the mind actually belongs to the subtle world the body properly belongs to the physical world right and the body cannot function without the subtle so the causal and the subtle are present in the gross but in the subtle level gross is not present but causal is present and in the causal level even subtle and gross are not present it's just the causal but all three are appearances in one consciousness that's what they're going to point out yeah so this is the first mantra now let's go first aspect not first month you should correct me first aspect first quarter of this self yes yeah again I'll tell you yeah exactly yeah I'm tell tell just repeated it'll find it pretty simple afterwards in all these in all these cases dream example is best consider your own dreams right in your dreams is it not true that you are daring the dreams and there is a dream world you inhabit in the dreams and when you wake up would you not say that I was the person there and also the entire world there here also what mundo co-op initial is saying you are not only this person in a separate world no you are this person and this world not making the connection now in on the rest of it is a just a poetic description why what is the description so I'm going stage by stage what about that they're trying to say they're trying to describe this just root yourself in this experience you are having now that's exactly what they're trying to describe otherwise it will sound like science fiction whatever they're trying to say I have that you have 19 mouths and seven limbs and so on and so forth it's exactly a description of right now right what we are doing right now it's a description of that you see how is it that a description well it says there are two things here what are the two things you the knower and the known all of this okay then know where I'm coming too I'm coming to that then they know know where you got it you are with 19 mouths okay [Laughter] you'll scare people this what did we study in the valence society of a 19-month is some kind of science fiction monster but we have nineteen months they're dealing with the world with nineteen months now look at the world you're dealing with how would you describe this world so one very poetic description is given here and why is this like this seven limbs and so on it's because it's actually coating another open ition that Upanishad is chandogya upanishad there it's called sap Tonga seven limbed what seven limbed the physical universe it's a description of this entire universe what is this universe think of it from the point of view of a Vedic poet it's the heaven and it is space and it is Sun and it is earth and it is atmosphere and it is fire and it is water and ocean now try to conceive of it as a person so the heaven is the head it's a conception it's poetry the space is body the Sun is that you can just as well say why not the moon well okay Sun and the moon but here that's the this particular description is given in the yeah it's in the Upanishad so they stick to that the when this is seven limbs it's what's mentioned in the chandogya position alternative descriptions are there this is what they are talking about this why should i Furnari this exactly the same thing has been described in the eleventh chapter of the bhagavad-gita when Arjuna asked Krishna show me your universal form and Krishna shows him the universal form universal form means this entire physical universe as one entity we are seeing the universe as as a fractured universe you know millions of people and things and elements and so many things happening all of it together if you could see at one go so that is called the universal form of God and the name given there is vishwaroopa vishwaroop here the name is Joshua Nara it means this same thing vishwaroopa 11th chapter of gita and there the description is much more detailed and vivid thousands of heads and thousands of hands and thousands of mouths and thousands of feet as if a thousand sons were to rise sons we're to rise in the sky together which Oppenheim were founded very poetic he coated it after the first explosion of the atomic bomb in Alamogordo if a device has reservation Avadhuta if if in the sky a thousand suns were to rise at once imagine the brilliance that is the brilliance of this form you may think where I don't see that brilliance here it's got a kind of cloudy data out there it's because we are seeing a slice of the universe I explain it this way imagine one of the problems in public speaking is if 50 100 people look at you you feel nervous why are they staring at me they don't mean anything just want to listen to what you are saying but you feel threatened if it's the animal brain if you stare at an animal say a dog if you stare at it like this for a while it later look away or it'll growl at you or something like that we feel threatened if somebody stares the normal way of conversing with people is you look at them look away and then you look at them again you look away right if you continuously look at people let's stare at him it's normally seen as being threatening true but in the u.s. even in the u.s. it's just that cultural differences make it that you have to look more directly a little more but not continuously you can't you can't you you can't do this that will be seen as threatening so the animal being brain interprets it as a threat because in animal world continuous focus is a sign of a of a predator or something else is going to fight you or attack you so but what happens they and which is just sort of diversion but anyway interesting what happens in when we were taught communication public speaking one of the reasons why you have what is called a little speaker's nervousness is because the audience is staring at you continuously they are not threatening you actually but your animal brain thinks that I'm being threatened that's why you feel nervous when people stare at you continuously fifty people looking at you makes you nervous imagine thousand people staring at you one of the most overwhelming audiences I had to face was fourteen thousand people in Baylor at once so there were fourteen thousand people are looking at me that's good but even the more are intimidating then that was once I had to give a very short speech to the assembled monks of the order in bewilderment which was five hundred monks all my seniors and all are staring at you so that was more intimidating than fourteen thousand people looking at me but now imagine when Arjuna asked for that and Krishna says r-right you will see it not with these eyes I shall give you the eye of knowledge divyam Dada me to check sure I'll give you divine eyes the eyes of knowledge with which you can see an integrated whole not slice by slice but little by little of the universe but all of the universe together what did Arjuna see actually it's like imagine all the people in the world seven billion of them and all those who have lived in the past and all those who will live in the future and all the other creature creatures dogs and plants and the the insects two elephants and blue whales and all all of them together in one instant if they turn and look at you even the conception itself makes your hands and feet go golden and Arjuna was terrified as you say hear it it blew his mind he asked for it but when he saw it his first reaction was terror he says every hair on my body stands on on its end and in the verses see that's the reaction to vishwaroopa rry chuan ara that is in this in this opposition it is described as having seven limbs in same thing yes one thing about the mandu coupon issues we can divide debate that separately but what the mandu company should perspective is very interesting it's always very close to your own experience in your experience right now there is only one knower who is that who is that it's room and the rest of us we are all known for you right that I am a knower like you it's something that you are inferring I'm thinking ok here you must be a knower like me but that's not what you experience you experience yourself as a knower and everything else has known the rest is just we are inferring that they are also Knorr do you forget that I didn't say it here I said it quite outside don't mix them up that is an ultimate conclusion if you stick to your experience so in mandoke Upanishad 1 another interesting thing is there is only one nor Manduca takes you straight to the theory called a cagiva vada there is only one person in this universe it will make you feel kind of lonely it's you but it's actually very close to your actual the actual way you experience life yeah the reason why we feel terribly alone is because you are alone there's nobody else in this universe you are alone you think of yourself as a limited being and ultimately you realize you are none other than God and that God is the one real one lower in this universe and you are the only thing that exists you'll only know what that exists everything else is unknown in your experience so mind okay I don't mention that but it's it can be Carrie when you actually probe these things will be revealed yes yes yes absolutely absolutely certainly certainly that's what's leading to right okay now we go into the dream state the second one the the second aspect of the self fourth mantra dream state means we are going to study about the dream state don't go into a dream state fourth you know don't fall asleep fourth mantra swapna star untap raja sangha economic Shetty Makaha Ravi Viktor book Ravi Viktor book Teja so Bhatia pada puja says the second quarter whose sphere of activity is the dream state whose consciousness is internal who is possessed of seven limbs and 19 mouths and who enjoys subtle objects okay there are a couple of words I did not explain in the third mantra vahish Pragya externalized consciousness externalized awareness in the waking State our awareness is externalized we are we are looking at the external world compared to the dream state where consciousness is internalized we are dwelling in the mind remember here if you think a little bit you will be puzzled you see if it is all one consciousness what is external and what is internal so external internal with respect to your body the in the common sense approach the common sense approach what's going on in my mind is internal and what I see in the world is external and in the waking State our consciousness is externalized so it says by each breccia and one more word which I left out was Tula book experiencer book means experience literally it means eater eater experiencer of stool of gross or physical objects so in this phase in the waking state we primarily experience physical objects people and things and food and you know the world which we experience which we see which we touch and smell and taste and here are these are physical objects so stool a book that was the third mantra now we are coming to the fourth one again in the fourth one is a description of our dreams third one was this third mantra or the the first aspect of the self was a description of our waking like life the second aspect of the self sukshma Atma is a description of dream world our dreams what is the description swapna's Hana the first word means that consciousness here in association with the dream state is called swapna's Tana Sapna Stan will really take it literally it means the place of dreaming but place of dreaming here does not mean the dream state it means the consciousness associated with the dream state what happens to it it divides itself you can tell us now it's the same formula it divides itself into or it appears in two ways Noah and known Noah and known who is the knower the dreamer in the you the person not the person who is sleeping in his bed and dreaming in your dream you are there in your dream you are there it's like nowadays in a virtual world you know in a computer virtual world you can enter as a character in the world in that virtual world in the same way in a dreams we enter as a character we are there in our dreams in our dreams it doesn't just recall a dream in your dream it does not seem like a dream it seems you are there and other people are there and things are happening all right so the one who is there in the dream you that one is the knower in the dream Parramatta and all the people and things and events in your dream world they are the known premiere so it appears as to the knower has internalized consciousness on top-ranked young because when you wake up you realize all of it was we are of all that you are aware of their mental constructs in our dream when we wake up you realize all of it was in the mind so interpreter means aware of mental constructs internalized awareness and this no are you in the dream how would you describe 19 mouths again 19 mouths but remember those 19 mouths are not the 19 mouths of the waking state the waking eyes the waking hands in the waking body they are all there sleeping in on your bed they are not what you what is there in the dream in the dream you have a dream body and you have dream eyes not dreamy eyes dream eyes and you have dream years and never dream knows you have dream dream skin and with those dream sense organs you see dream objects you hear dream sounds you taste dream food all of those things same thing just like the waking it's duplicated there so you have these 19 five sense organs five motor organs five Puranas and the for mind intellect ego and memory in the dream also you have an ego I am have scared I am attracted I'm enjoying myself it's a nice dream I'm terrified it's a nightmare right when you wake up so there was a dream ego there is a mind in the dream there are thoughts in the dream there are feelings in the dream definitely there are feelings in the dream so you have an entire dream person in your dream all generated by your mind and there is a dispersant experiences a dream universe and that dream universe can exactly be described as the like the waking universe sub Tonga with two beta seven limbs there is a dream a dream sky and a dream atmosphere and dream Sun and dream ocean and dream feet and and so on a dream earth and so on so only the names will change can you tell me the dream nor is called oh you don't tell me it's there in the text itself what is the term used by Jessa your name in the dream becomes tiresome when you are in the dream right now what's your name according to one Duke here you'd say my name is syrupy Ananda and say no no the open issue doesn't care about your individual name you are functioning as Vishwa that's what the open Ishod is interested in in dream you are thai Jessa and all of the rest all of the rest what is it called can you tell me the entire dream universe here in near Garba correct here on neo Garba consciousness associated with the dream universe is called here in new Garba yes and what else did I miss out anything do you if you should be able to explain each of the terms look at the terms I'll give you the sanskrit and the english swapna's Tana dream place what does it mean consciousness associated with dream state anta pragya internalized awareness what does it mean in con in dream state we are aware of constructs of the mind internalized not physical world SAP Tonga seven limbs what are the seven limbs you can rattle it off the seven limbs of Hiranya garbha now there'll be the seven limbs of hearin negara the dream universe the dream universe conceived of as a person as a head and eyes and all of that economic shot a Makaha nineteen mouths tell me the 19 mouths of the dream person five sense organs five motor organs five Puranas mind intellect ego memory cheetah yeah digitalgov so that's it you have constructed the dream person bravi Victor book it enjoys Oryx the dream person experiences what what does it experience not a physical world but a world of mental constructs it's called wasana Maya by the impressions collected in the waking State that world is generated the dream world is generated by impressions collected in the waking State you will see many of the things that you see in the world experience in the world they pop up people and thinks they pop up in your dreams in odd combinations but they pop up in your dreams so the impressions was on us which you take from the waking world they are the material out of which the dream constructs are made so probably Victor book Victor means inside trouble Victor means inside those mental constructs are what you experience in dream and this person who experiences it is called Thai jessa and the individual and the totality is called here and near Garvie and the stages and here in Nagoya are none other than the subtle Atma the second part the second quarter of the self second quarter of the self the individual is called Aegis and the totality is called Hiranya garbha that's the second quarter of the self this is easy to understand because if I tell you you the dreamer and whatever you dreamt all the things that you dreamt in the dream all of them were you you have no comps in accepting it yeah it was my mind which generated all that dream what we have difficulty in accepting is the waking state in the waking state we we don't it be don't we find it very difficult to swallow that I am all of this yes stated and said that karna is only a generator the fruits of karma are only generated in the waiting state yes right right yes Manduca that would lead you to that that perspective but normally from I'm not not talking from the Manduca perspective more more general perspective what they say is in our waking state we experience the results of karma and we act and generate new karma also in the dream state they say that we experience the results of past Karma but we don't generate new Karma and they say for example heaven and hell are like dreams like good dreams and nightmares where just the experience of past good karma is like a good dream and experience of past bad karma is like a nightmare and you experience them and their results are exhausted but generally new karma is not generated and deep sleep is where for the time being karma stops giving results it's all there which is not giving you any results so you have no experience as such or particularities that's the normal way in which they think about it now what Manduca would say is that Manduca dismisses all of them as false and the Karma in them take your pick you might say in the waking state we experience and generate new karma in the dream state we only experience the reason might be in the dream state first of all there's no continuity yes you are taking the Manduca perspective now see a waking centric approach is the normal approach which is taken in Advaita Vedanta I was saying yesterday in fact Advaita can be understood in three ways Advaita can be understood in three phase one is Srishti - Nevada the second one is Drishti I'll explain Drishti Srishti vada and the third one is a Yatta Yatta wada what does it mean it's in fact relates to many of the confusions we have regarding man Duke it says shipped in perspective yes it's three of creation it's like it works like this and it's very related to the way we perceive the world our common sense approach to the world is for example when you came to the Vedanta Society you knew before you came into the hall that this Hall is there and the Swami is there and everything is there and I come in and I see it isn't this what we think when we wake up from sleep we don't think we are creating the world we think the world is there and I have woken up into it there is my house was there my car was there everything was there now I experience it all over again I didn't create it it's there and I experienced it world has been created by Big Bang or God and I come into it and experience the already created world so this is called Srishti Drishti switch tea means creation Drishti means experience lifting literally means seeing created world is seen you'll see how that's common that's the just the way we look at it that's how science looks at it that's how common-sense looks at it that's how we normally look at it but now consider the dream state in the dream state you are talking with somebody you're eating a piece of pizza maybe and the pizza would you say that the pizza existed in the shop before you came and ate it the dream dream shop no you wouldn't say that you would say that when I dreamed the entire dream universe pops into existence at that point otherwise I could ask just like the waking State I could put my the last piece of pizza I would put it into my dream refrigerator and say that next time I come back and dream I'll open dream refrigerator and have the last piece of pizza doesn't work that way because there is no dream refrigerator apart from your dreaming and there is no dream Pizza apart from your dreaming even there's no dream you apart from your dreaming so the entire dream world of the knower and the known it exists only in your experience in your dreaming so the dream world is basically Drishti Srishti you see and then it comes into existence or simultaneously with you're seeing it comes to comes into existence are you with me none of this is very difficult because it's what you experience nobody says there is a whole dream world waiting for me I've had enough of you guys in the waking State I'm going to dream I've got a lot of stuff to do there a lot of to-do list is I see I don't have time I have to divide my time between you guys and the dream world no the dream world doesn't exist unless you dream it so you dream it and therefore it pops into existence it's entire existence depends upon you dreaming it if you don't dream it none of them are there not the good not the bad nothing exists in the dream world except the your Experian dreaming it right ad waiter can be taught from the first perspective or from the second one the first perspective is when you teach advaitha from the first perspective that's what we study most of the texts are in the from the first perspective world has been created and we are entering into the world to experience it why is it from that first perspective because it's the easiest for us to understand that's how we normally think so how is it explained there is brahman God who created Akasha space and air and fire and water and earth and with the combination of these elements the worlds were created and our bodies were created and the our consciousness is associated with these bodies and we had under the rule of karma we are trying to liberate ourselves coming to Vedanta classes and finally we will realize ourselves as beyond bodies and minds as consciousness one with brahman and all of that that's one way of looking at it and it works it works it's it's it's well it's very much it's something that you can swallow it's not too difficult to understand that's the way we think when you say God created the world long before you came in on the scene in this birth it could be because that's what it feels like if not God science you know Big Bang created the world so there's a world apart from me that's the first perspective ok the universe exists apart from you and you come like an actor on a stage play your part and then get liberation and go that's the way of looking at it and it's a common-sense approach not very difficult one professor called it Advaita for the dull the second one Trista Trista vada is is advaitha based on the dream state the first one is based on the waking state the second one is doosh doosh doosh Nevada Advaita based on the dream state this Manduca why it is difficult again and again you run up against a hich is because the Manduca is taking this perspective where the waking and the dream are taken as two different equal equivalent they are not they are it's not a waking centric approach the paradigm here is the dream approach one kind of dream is waking one kind of dream is dream in fact gora pada in his commentary later on in the verses he will say there are only two states she's what up just a minute you said waking dreaming and deep sleep no there are only two states dreaming and sleeping waking is dreaming dreaming is dreaming and sleeping is sleeping waking is a kind of dreaming dreaming is another kind of dreaming there two kinds of Dreams so Manduca takes that second approach this is advaitha for the intelligent where the entire universe pops into existence because you experience it it is no other experience in that case you know what will happen in that case you are the only knower you're the only being here the only entity here body else is a part of is a character in your dream so it's pretty extreme that way in your dreams there are many people but are there many people in your dreams imagine in a dream when you experience a dream you see so many people but are there really there no they are all imagined they are all in your dream they pop into existence when you dream it with a pop out of existence when you don't dream what Manduca is saying is that this exactly what is going on now for you it is the entire universe pops into existence because you see it so that's the second way of explaining Advaita Vedanta that's what you're referring to that a waking centric approach in making centric approach is commonsensical it's natural to everybody we just think that we're not normally but Manduca is actually a dream centric approach it's a dream paradigm not dream centric dream paradigm there is a yet a third way there's a third way of it there's a third way of explaining Advaita even more advanced I guess Advaita for the super intelligent the professor might say it's really difficult which is the third way it's the deep sleep paradigm our GRT you see all these theories have come because you have to relate your experience of the world to pure consciousness we have to relate where does this universe come from that's what you have to explain so universe was created then we saw it first Theory universe we see the universe so it appears so it is second theory third theory is that last one what universe in deep sleep there is no universe to talk about at all so what universe Brahman alone is you might say that's difficult to comprehend you ask what is what is this step if you ask there are there where such monks I mean in fact in one of the I never met one but there were there was one monk whom they asked who followed the third one a jardim a yachty means the not born not created no universe has ever been created such a person say if I showed you the lectern the person would say what lectern it's wood and you cannot logically disprove that person because whatever you touch which for whichever part you touch its you are touching the wood you're not touching a lectern what lectern is there apart from the wood there is no such thing as a lectern apart from the wood there is no such thing as the universe apart from consciousness for that person one such monk was asked you think there's no universe this is right then what is there Brahman pure consciousness but in what Swami they asked him what's all this we're sitting there mountains and rivers and forests what salt is thin and I'll give you the answer in Hindi and try my best to translate he looked been used and he said oh this yet a brand mckillop la patate this is the shining forth of Brahman like a flame flickers and shines forth this is the shining forth of Brahman it's not a separate thing to be explained that's the third theory called a jati where which is the the paradigm is deep sleep paradigm so which one is right none of them are right there are all techniques to take you towards Brahman because according to add weight only one thing is right Brahman alone is real rest rest is an appearance now different precarious methodologies are used to take you towards that the easiest so you should adopt the easiest one whatever is comfortable and most for most of us what's comfortable is the first one yes switch diversity water universe is created then we experience it then for whom are the other two why are there three approaches at all according to the Advaita tradition the difference is in they say the difference in vairagya dispassion detachment the person who has the least value at least investment in the world doesn't care at all that person can easily dismiss this waking world as a dream also intense detachment it's possible there are hermits and ascetics or even people involved in this world who can work fully in this world and a completely detached with it who can very easily use the second or even the third paradigms and remember whichever paradigm you use you here at the same enlightenment you don't come to a lower grade of Brahman by the first method and a very superior in a Brahman super by the a GRT method all the methods they will take you to same enlightenment yes there was a question yeah all right yeah I'll make a point here because it's it's interesting why and its natural this question should come and you come up in our minds also you know we call this the method of the three states waking dreaming and deep sleep but actually it's not about the three states it's not about the gross self subtle self or causal self what's it about pure consciousness so for it's not about what you experience in the waking it's not about what you experience in the dream it's not about the darkness of deep sleep it's about the consciousness which experiences all of them so when you say dream analysis for example dream analysis could takes up what you dreamt of and what does it mean for your waking life and then use that to improve your waking life let's dream analysis a non duelist would say I am NOT interested in what you dreamt of I'm interested in the dreamer right now say one one swamp or one person went to a Swami and was narrating his problems and the Swami scolded him not interested in your problems you shocked but Swami not interested in your problems I'm interested in you thereby creating a gap between you and your problems what Advaita wants to do is not the contents of the dream or the waking but the one who is experiencing the contents of the dream in the waking okay if you experience if you realize yourself is this one all your problems and your needs for improving the waking state also all of that will disappear immediately you will be perfectly fine with whatever waking dream and deep sleep come to come your way because you this one is perfect and free from all problems problems are at this level the waking the Waker has problems your financial problems relationship problems mortgage problems parking problems so many problems health problems the Waker has those are the problems of the Waker the dreaminess problems the dreamer gets into a nightmare it becomes very serious horrible dreaminess problems deep sleeper deep sleeper also has problems but doesn't know them what's the problem of the deep sleep the problem deep sleep is invariably it will cycle back into waking and dreaming so that's in the seed form God a father will say the problems of the waking and dreaming are all there in the seed form in deep sleep so deep sleep in itself is free of problems again these are not theoretical I give the example of the person who is very sick and poor and dying may be Nanda in Mount Sinai or if a very poor then won't be in Mount Sinai ok very sick and may not like dying in Mount Sinai and all of that when that person goes into deep sleep no problem you see there is a problem but he's not aware of it I'm talking about from his point of view that sick body is not there the mounting medical bills are not there nothing is there but the seeds of it are there when the person wakes up serious problems all of these are not there in the pure consciousness why they are all names and forms mithya false appearances in you they are all like dreams in you you are not subject to birth you are not subject to death you are not subject to disease you're not subject to old age you're not subject to being dominated or discriminated against or or you know you don't have to make a living for yourself in a world all of those worlds and things exist in you only once you get this perspective the rest of it it will continue it will become fun even poverty will become fun even sickness will become fun okay a hard kind of fun but still fun because you are not bound or limited by it yes yes okay I get the drift of your questions in fact and this is a nickel on this book yeah in this if that appendix yes I think in this one only Mundaka Upanishad is mondo cane oh this is wonderful no this is a mundaka this is volume one that one will have it yeah that one will have it this is so I mean aquiline on the G who was here in the East Side Center so in his translation appendix on volume 2 page 373 her question was you are equating the waking and the dreaming it's not fair waking is little more wakey-wakey bender dream it's little more real than the dream it has real consequences real problems and real struggles and the dream is just a dream that's called waking sent racism that's that's a bias it's it's it's it's still not considered politically incorrect but I hope one day we'll advance far enough to make that politically encouraged you can't be waking centric you'll have to be waking and dreaming neutral yeah which one you are quoting the Holy Mother she she was asked it's very interesting she was talking with Swami or OOP Ananda and Swami and she said whatever it be my child but this dis waking which you are talking about this is also a dream he objected he asked these he put forward these objections but it is consistent and the things in the waking state are there when you wake up again into the same world you woke up in the same world same problem same thing same people he says this she does not give any arguments she bursts out laughing and she says AHA liova tahoe bhava a shop no boy Tornai let it be my child it is none nothing else than a dream and it's none other than a dream different kind of dream maybe but it's still a dream now that's that's what she just said it and she laughed and she said that but if you want to be convinced we'll take up the arguments not only one argument here very logically Nicola and she puts forth ten arguments ten arguments why waking is different and dreamer is different waking waking it's real it's concrete it's consistent it's stable dream is unreal it's an appearance it's a dream after all it's unstable its inconsistent and so on 10 arguments and then it takes them apart one by one till it becomes really creepy you begin to you will begin to find the barrier between waking and dreaming dissolving when you read these page 374 onwards he just goes 1 2 3 4 5 6 7 8 9 10 10 arguments in 3 or 4 pages I we can read it sometime later on when we finish the waking and dreaming and then we can we can compare may I'll take up the 10 arguments and just it's very easy it remind me next time remind me next time please bring this next time next week so that we can just read it out it's very interesting to compare if the Trung who that famous Taoist philosopher he went to sleep under a tree and he dreamt he was a butterfly and then he woke up that's what happens when you go to sleep under a tree on a warm summer afternoon and then he woke up because he was a philosopher he thought am I a philosopher who dreamt he was a butterfly or am i a butterfly dreaming that he is a philosopher the reality is this yeah one reason they come and go second constancy it so if it's constancy it's not a state states come and go waking dreaming deep sleep you're right on the right track they come and go but more important more important than coming and going is you realize a greater reality behind them why do you say dream is not real because you wake up and see the waking is more real than the dream you feel like that when you say dream is it's a dream it was imagined in need of a curve when I was sleeping I imagined it here that's why it's unreal now when you make the shift to consciousness you will feel exactly the same way about waking also what happens is you wake up from a dream into waking you wake up from waking into pure consciousness so can you wake up from this into something else no this is the one in which all three appear and go now this one this waking state it is called ah this dream state is called ooh and this deep sleep is called mmm and this is the silence the fourth one is the silence which follows hmm so this is how ohm is used to understand what we are talking about all of this is encapsulated in ohm let's do it for just a couple of minutes I'll guide you through it when I guide you through it sometimes you may feel after a long way down to class my mind is just not working very good just not working mind appears to the consciousness that's it you are the consciousness in which the mind is just not working okay we'll chant ohm three times and if you like you can close your eyes chant with me Oh [Music] Oh [Music] Oh [Music] Oh [Music] imagine your waking world you as the vehicle with all of the equipment the sense organs the motor organs the mind and intellect and all dealing with your life that fades away and a dream world takes its place you forget that you are sleeping on the bed and then you find yourself in a dream world you don't recognize it as a dream world you are there people are there things happen you have bad feelings good feelings all of it in the mind that disappears blankness no world to experience no experience just the blankness everything merged in darkness deep sleep all three appearing to you the fourth you are neither the Waker nor the dreamer not even the deep sleeper you are not the waking universe you are not the dream universe you are not the deep sleep blankness you are the awareness in which they all appear and go and yet the waking person and his or her world is nothing but you the consciousness just as the dream person and the dream world nothing but you the consciousness and the blankness of deep sleep nothing but you the consciousness when you experience your life you will experience a total oneness with everybody and everything that you experience and also total detachment we'll chant ohm three times after which if you like you can open your eyes [Music] Oh Oh [Music] [Music] and slowly open your eyes if you like if you're comfortable home Shanti Shanti Shanti hey hurry he owned that sat sri ramakrishna the karna must if you think deeply about it one thing is you will no longer think so much in terms of friends and enemies and strangers they are all nothing other than you all of them and you will not feel so much attached also to anything because when the waking state goes away with all its people and all its problems and good things and bad things nothing has really gone away because it was all you and you are fully there when a dream goes away do you feel unhappy where did those people go no because you realize everybody in the dream was you everybody in the dream was you nothing has gone away actually when everybody in the universe goes away when the entire universe is destroyed in a big crunch of something and all of planets and stars and life are all wiped out not a single thing has been lost because it was all you and you are that you're still there same thing good question what's the difference between Korea and witness self what is normally what is the self what we normal common sense think the knower pramatta and by doing a lot of Vedanta you see and the witness here what would be the witness here it's too dear it's correct if you complete the whole process of advaitha you come tutorial you're right if you do something like big drishya Viveca or a production of beauty you will see the first step would be take up the knower analyse the knower come to the pure consciousness which is the knower that step one the whole no new reverts still there so you have to see the whole known universe has to be merged back into the pure consciousness then you reach the tour iam but Mundaka Upanishad at one blow the tour iam itself appears as no or unknown nor with nineteen marks known with seven limbs it's neither the nor nor the null its studium it's pure consciousness that's what you are now you imagine you dream yourself you dream the universe into existence what a grand view of the human self it's not even human that way it's like I say it's a spiritual being having a human experience it's not a human being trying to have a spiritual experience you are a spiritual being having a human experience perfect that's exactly true in Swami Vivekanand has given two lectures in Gyana yoga the microcosm and the macrocosm so the micro microcosm is the nor the macrocosm is the known both of them are none other than you the two liam macrocosm universe microcosm you experiencing you think I'm a little guy experiencing a vast universe no you are the infinite consciousness in which the little guy and the vast universe are passing shadows so the knower is the microcosm which is fine very kind of speaks about investigate this you'll come to tour iam the known is the microcode microcosm investigate this you'll come to Torreya what basically Advaita says the reality of the knower and the reality of the known are one and the same thing the terms used in Vedanta if the reality of the nor is called Atma the reality of the known is called Brahman and Vedanta is Atman is equal to Brahman okay just a very good note on which to end thank you