Video 23

24. Mandukya Upanishad | Chapter 2 Karika 16-18

let us start with the peace chant ohm bhadram Carini Bishan ooyama Deva bhadram Pasha moksha here yatra steerer here engage - toboggans hasta newbie via Shima Deva he Tejada Yahoo swass Tina Indra British rava Faustina Gousha suave de saucé Tina Stock Show Irish Tony me he swats be nobly hospital the lotto home Shanti Shanti Shanti [Music] last time we were studying the Manduca Kartika the second chapter we had gone up to verse number 15 right if those were following at 15 yes what was going on is this goda pada is attempting to prove that our waking experiences are as unreal as our dream experiences we all admit universally admitted that the dream experiences are not to be taken as being real now the waking experiences also are not real there are false and gora pada is using the dream the example of the dreams to prove that he's using logic based on experience to prove that his strategy has been so far to show that no real difference no significant difference can be shown between dreams and waking somebody said none our dream objects are all in here whereas waking world things are out there just as in the waking experience we see that a book out here we consider it to be real and if I imagine this book in the mind I don't consider it to be a real book I don't say I had two books I have only one book I may imagine this in my mind but that's not a second book similarly using that logic somebody said dream experiences are like that they are in the mind there is nothing outside therefore they're false but X T external or waking experiences are not like that waking experiences the objects are external that was the discussion last time but God apatheia given to a number of arguments but finally he said a simple refutation in the dreams - we experience objects both outside and inside it's only when we wake up we say oh the whole thing was inside in the dreams where when I walk by the lake I see the lake outside I don't think that is in my head so that's so that difference does not hold similarly somebody said the pragmatic argument what is in the waking state it works money in the waking state can buy you things in the grocery dog biting you in the waking state is going to hurt but what is in the dream state does not work it's not practically it has no practical effect on your life but again you know they are the argument that that's only with respect to your waking state it's when you wake up you realize that those things are false and they have no effect whatsoever but in the dream as long as the dream lasts this there seem to have an effect if you are thirsty in the dream world even if you have a glass of water next to your bed and you have fallen asleep and you're dreaming and you're thirsty it's only water in the dream which will satisfy your thirst in the dream not the water by your bedside so practical efficiency is not also an argument to differentiate between waking and dreaming you can't say on the basis of practical efficacy that objects of the waking world this is real and dream worlds are not real you cannot say that another argument was last one the fifteenth one the experiences in the dream world are vague whereas the experiences in the waking world are sharp and well-defined again that is not true it depends on the instrument of experience if you use eyes and ears and experience a world out there it is sharply defined if you imagine the same thing in your find sea of flour and then imagine it in your mind you will find that that one is clear and sharply defined and the one you imagine is not so clear it depends on the instrument you're using not only that the same argument will also hold that when you dream things in the dream the external things seem sharply defined you don't say wait a minute things are blurry I must be dreaming you never say that in your dream you think it's normal things are as they should be so none of these show that none of these can prove that the waking world is anyway distinct from the dream world yeah that was the exactly so that was the argument and that also did not hold remember the waking that was the same argument as the objects of the waking world an external to us and the objects in the dream world are internal the internal objects therefore are not real and external objects are real that was the argument that's what Shankaracharya gotta power use the technical term the two-timed something existed in two times and one exists is only as long as you imagined it but that argument is it doesn't hold in the dream world also you see things like that so the conclusion that God opposes is driving towards is that all these things experiences which we have the differences between waking dreaming deep sleep are because of the instruments that I the constants consciousness use if I use the mind with eyes and ears and all of that I will see an external world I will hear sounds I will come use the doorways of my senses to come in contact with an external world if I shut down the the sense organs and I dwell only in my mind in a world of dreams or daydreaming I will come only in contact with the with the comes with the constituents of my mind what is there in the mind if my mind also goes to sleep I will see experience only blankness these experiences they all depend on me D consciousness so gora pada uses two great arguments saying that that anything that is an object because it is an object it must be false it must be a dependent reality look at the the boldness of this approach our very definition of truth the way we said speak I'm speaking the objective truth what a father would say by the very words it's false the moment you say object it must be false come why should an object be false why should you say that and because it's an objective must be false but because yes it depends on the experiencer an object to whom in our point of view remember God our Father always Advaita Vedanta always takes the experiencers point of view how you are experiencing the world for you all the objects that you experience depend on you the experiencing consciousness so because that thing is an object whatever you experience because it's an object it must be false if you put it so boldly like that it sounds you know it sounds crazy but this is the logic behind it remember it's all this from the point of view of your experience whatever you experience it must be an object and it depends on you the experiencing consciousness so in Sanskrit drish shift rod because it's an object of experience it must be false false in what sense a dependent reality it has no independent reality apart from you the experiencing consciousness that is one argument the second argument he uses is on it yet thought because it is impermanent anything that comes and goes is born and dies produced and destroyed put together and falls apart does not have intrinsic existence its existence depends on something else its existence depends on something else like the dream world the entire dream world it's existed depends on the mind of the dreamer the moment you stop dreaming the dream world falls apart it's gone mmm similarly the argument is the waking world too depends on you the consciousness in fact the dream world and the waking world both depend on me the consciousness on I the consciousness I project the mind falls asleep and because of this sleep because of sleep the world of Dreams appears because of sleep what happens I forget the waking world that I am safely in the bed sleeping I forget that and based on a forgetfulness of the waking world caused by sleep the dream world appears see what is the central what is the central condition for the dream world to exist I must not be aware of the waking world what is the waking world here where you are asleep on onion your bedroom on the bed that you must forget otherwise you cannot really dream so dream world is based on sleep mind goes to sleep and then you dream similarly the waking world is based on and ignorant of my Rihanna nother kind of sleep it's called Maya the Sanskrit words are interesting sleep the word is neat dra and Maya one of the terms for Maya is Muhannad rather great sleep so the great sleep is where we forget our real nature and that real nature alone is projected as the waking world what we see around us people and bodies and minds in the world the two great reasons hold it's an object and it is impermanent whatever is impermanent must be false whatever is an object must be false if you don't like the word false other words were used empirical reality transactional reality the lower truth you can say from lower to higher truth you do not know things as they are so now if object anything that is an object must be an appearance then what is the truth what is the truth what is the absolute truth if we can call it false or relative reality then what is the absolute reality here is a clue an object is a relative reality an object is false then the absolute reality cannot be an object if there is something something real ultimately which exists and it cannot be an object what must it be the subject yes say it confidently the subject parent is very simple ultimately it's all talking about you the subject what you are really so the logic is this if an object by being an object is false then the ultimate reality cannot be an object the ultimate reality the absolute reality cannot be an object then apart from an object what else is there apart from all objects what else is there the subject the pure subject what do you mean by pure subject subject which has taken lots of bats in the holy reversal now pure subject means a subject devoid of all objective entities that means you the subject but not you the body not you the senses not you the mind or the intellect you the pure consciousness without the slightest tinge of objectivity or object that pure subject that alone is the ultimate reality this is what a great of aramta wants to say that pure subject alone projects through maya this world which seems to be a separate external objective world having projected this world you alone you the pure subject you give it reality citta citta means existence giving it reality you alone enter into this world as the Waker and you experience it here it's going on I'm talking about what's going on right now you were the pure consciousness you have projected this world given it existence what do I mean given it since it borrows its existence from you example like the dream borrows its existence from you the dreamer everything in the dream people and the sky and the earth that everything in the dream whatever you see it depends on you without you the experience that the dream will disappear immediately similarly grandfather says everything in this objective world depends on the consciousness which has projected it it depends for its existence on consciousness which has projected it but remember I don't mean here the consciousness of an individual person I'm not saying you here right now this person has EEMA is imagining the entire world you you are a tiny creator in your own capacity you can imagine a dream world but in your real nature as pure consciousness as the fourth you project this external world and you give it reality for the time being and you enter into it as an individual and experience it you project it you give it reality and you are the one who experiences it as this individual which individual as the Waker in your rakers world right now as the dreamer in your dream world as the deep sleeper in the darkness blankness of deep sleep so this pure consciousness which is the very basis of the universe I was just reading Sri Ramakrishna he is telling Kashyap seen a ship saying you know he was a well-known reformer the Brahma semaj in 19th century India and he had travelled to England in those days which was considered a great thing and he'd met the Queen so that was the Acme of climbing the social ladder in those days and so Sri Ramakrishna is telling him you have traveled to far lands and have seen so many things in across the world but have you not seen that which is the foundation of the world that which upholds in Bengali Darwin Cora that which upholds this world which gives it existence have you not seen my mother in Bengali our market that honey you have seen so many things but don't you see that which holds this world to that which gives existence to this world so what he calls the mother Upanishad calls the forth the real consciousness which you are ultimately now in every experience there is the experiencer and experienced this world is your experienced world and you are the experiencer you means the you the Waker now in Sanskrit Jeeva and jagat Jeeva means we the sentient being and jagat means what we experience now a question may come which is first we are saying that that that consciousness projected everything so which one was projected first which comes first the world comes first or you the sentient being comes first there is it's really a yeah it's like a seed and tree or chicken and egg problem there is no first really it's circular but a provisional answer is that why provisional because ultimately none of these are real ultimately that pure consciousness alone is real but if you insist on asking the question which comes first Vedanta would say and the other Hindu philosophies also would say you the sentient being you come first it is for you that God or Ishwara creates this world why fight for us now you my by you I mean the sentient being Jeeva consciousness already entered into this world as a individual being so why is the world created for us because each of us we have our karma past Karma and we need to have experience the results of our past karma now we are talking at the level of the empirical individual which we are we are used to are looking at ourselves as so we have our past karma and the past karma has to give results to experience the results of that past Karma we need a world and Ishwara or saguna brahman brahman with attributes the creator god of religion creates the universe to give us these results so the why of the universe why is this universe there for you for us who did this I don't have the capacity of making a universe nor did I order one so where did it come from God gave it to us why why would you do such a thing it's a good thing we need the results of our past karma to go on evolving and learning remember now we are talking at an empirical level not at the level of the absolute reality now you might ask where did all this past Karma come from well from our previous births where we did lot of actions good and bad and that leads to good and bad karma and according to that we get our present birth and the future births and so it goes your question might be how did it start first and there is the problem you cannot have how did it start first it's a cyclical problem science materialist and would say no no no no no the world was created first the universe was created first in a Big Bang and billions of years later the planet school discipline it at least cooled enough for complex matter to come and then it evolved into living matter life came about somehow and that evolved through evolution into more and more complex forms till it formed nervous systems and brains and those nervous systems and brains somehow have generated the mind and consciousness which you call yourself the person so the individual being comes much much later is a product of some accidental processes in this universe if you ask then why if you ask science because why has a very good answer in in Vedanta or any religion why is why is this dead for you and each religion will give its own spin on why of what is the story Vedanta will say karma theory of karma but science is suppose you ask science why what do you think the answer is there is no answer why is not a question in science it's accidental just like that just like that yes just like that that's all isn't it so that's what science is when a tricking science talks about the how it could have happened it there is really no why why is the question that human beings generate a meaning or purpose it's not a scientific question there is no meaning or no purpose so take take your pick Vedanta says there is a meaning and purpose why is there a meaning and purpose or how is there a meaning and purpose so these arguments are all borrowed from ancient philosophy of Sankhya they give a very interesting argument just for the sake of argument I'm telling you this the term they use is Sangha departed anything that is put together a complex entity is always meant for something outside that complex entity what what does it mean house a complex entity like the house the doors and walls and the fixtures they are not meant for each other the doors and walls are not meant for each other the fixtures are not the fan is not meant for the light and light is not meant for no the whole thing is meant for you the person sitting here and you are not part of this complex you are something from outside this complex you come in and which is for you this thing has been put together and so another example they give very cute example of the bed so when you put a bed together there's a bed there are bed sheets and there's a comforter and there are pillows and the bedstead now it is not that the pillows are meant for the sheets and the comforter is meant for the bedstead no the whole assembly is meant for somebody other than the bed who is going to come and use it so all things which are put together are not put together for eat for for the objects themselves they're meant for something apart from those objects what's the point of these arguments in this entire universe the argument is that the entire universe which is a very complex universe the whole thing material universe is meant for something which is not part of the material universe which is we call it the spirit or consciousness or whatever you will say this is not a proof it's not a proof it's an argument like a lawyer would argue in a court so it's like a persuasive argument yes for us for the sentient being yes for you the consciousness body mind is put together first of all mind is the sentient being itself that is what survives death which came before death and after that also it will survive the physical body falls apart another physical body will be given based on what is it random no it's based on your karma the Karma of the Jeeva what is the Jeeva it is that pure consciousness limited by a mind by a subtle body ought to be more technical by a causal body and a subtle body Jeeva is Jeeva Jeeva Tama is that subtle consciousness limited by causal body and subtle body and it keeps on getting different physical bodies are same thing yes yes anka purusa and prakruti so the prakriti's activities are for pollution yes so you are the purusa who she does not mean male or female perpetrator she means nature and consciousness so you are consciousness and nature provides you with everything body mind and an external universe that's a Sankhya idea here the Vedanta idea is God uses nature to provide you with all of this but the central idea is the same so first you then the universe this is the this is what God apart is going to say now let's see how does this work let's see 16 Jeevan culpa yatta parvum Jeevan culpa yachty parvum tato Bhavan protec Bataan turtle Pavan protec we don by her not taught me kung Shiva bhajana taught me Kong's Jeeva yatabe justit ozma t he guitar be just ask me first he here means God what is God the third remember the consciousness four aspects first aspect his consciousness in its physical or gross aspect with a physical body and the second one is consciousness in the subtle aspect is consciousness with the mind only third one is consciousness in its causal aspect consciousness with a gana with ignorance only deep sleep there in the third aspect if you take the cosmic the totality consciousness plus Maya this is what is meant by he here he means God he imagines the individual soul first and then the universe notice the operative word imagines he doesn't say create for God a path that the question is moot who comes first is a real answer would be nothing comes first only only Brahman exists but since we need an explanation so the approach in fact not only they rant in all religion the conscious element will be stressed more than the material element always so gorup Arthur says that Brahman with qualities God imagines the Jeeva first doesn't even create imagines the Jeeva first and then the then the universe para Wan protected on the pita guidon means the multifarious universe of millions and billions of entity stars and planets and particles and so on and so forth what kinds of entities does God imagined Bojana dot McConkey iva external what you see right now the physical world and internal the subtle world mind intellect thoughts memories all of that internal world and external world both are projected by God imagined by God given existence by God and experienced by God alone as a Jeeva as what did I say that consciousness alone projects the universe gives existence to the things in the universe and experiences the universe also as a Jeeva it's not difficult to understand exactly what you do in dreams you the entire dreamworld give existence to it existence means as long as the dream lasts and you yourself experience good and bad dreams by being a part of the drama right yes yes it's a whole universe and not only that not just the physical universe also the mental universe that means all Minds life mind mind includes intellect mind memories emotions not only individual everybody's mind all thoughts everything so all of that is the universe at the whole universe absolutely yes yes it talks about the whole universe it talks about multiplicity of words many words they did not have exactly the way modern cosmological idea of many galaxies and so and so forth but they talked about different kinds of words one is they talk about this physical universe which is so vast but they talk about fourteen universes or fourteen locusts of which one only is this what we call the physical universe so so but all of them are projections of god of a brahman ramen with Maya first projected us and then the universe yes yes yes all minds yes consciousness plus all Minds not necessarily not necessarily the cost cosmic mind Hiranya garbha has an existence apart from just our individual mind soul so it's not just a collective just as I am something more than a collection of my cells the collection of my cells I am identified with all of them but they their limited capacities put together is I know I am something much more than that also so Ishwara and irani Garba they are they have a predominance of sattva the idea is that they have predominance of Sato in them that's why they are forever enlightened for example extraordinary knowledgeable extraordinarily powerful it's like the example to give interesting examples the poison in the in the glance of a of a snake little bit of that is enough to kill a frog or or a mouse right but all of that poison is in the glance of the of the snake it doesn't do anything to the snake rather it is the power of the snake similarly all of our limitations at the individual level what is a limitation at the collective level at the level of Ishwara that becomes the power that becomes the power this is the example given by Sri Ramakrishna all the poison the poison is not a weakness for the snake it is the one on which it acts is terrible we are trapped in samsara but the one who wields this power so at the level of Ishwara fissure is always free saguna brahman at the level of hidden agora still always free and at the level of bharat the physical universe all these powerful and all this free yes yes no we are beginningless the how when the dish for a first start beginningless why why is it beginningless Maya the Maya of Ishwara is because of Maya this universe is projected and we are also projected now is my event admire begin its beginningless because Maya is beyond time time is within Maya so Maya is beyond time and the projections of Maya are also beginningless so the Jeeva has no beginning and no particular end also but the thing is it's a projection the moment you realize it's a projection you're free from it you always we're free from it you are the you're the screen on which the projection is going on so it's beginningless but it's not real that's the interesting thing yes oh it's going to come now right now this is the day where we are yes I everywhere antic theory will give some value to karma but remember ultimately even karma will be shown to be an appearance only karma is something that we were Dante uses to explain this universe to explain the order in this universe give explanations of why this is happening not that why do I have this particular parents this body why am I having these experiences they'll say your past karma but I didn't do anything no you didn't have to according to your past karma you just did your past Karma and according to your past karma God gives you this experience this is the explanation and God a father says this but remember all this is at what level not the absolute reality at the level of transaction of reality in sanskrit via waha rica here it comes how karma works see this verse itself so what does he say first he projects the Jeeva and then this multifarious universe consisting of external things and internal things the operative word is as knowledge and as memory so what does that mean this is where karma comes into play as the Jiva has various experiences what experiences karma past karma consisting of good and bad karma gives rise to various experiences so kind oka suka means happiness dukkha means misery these experiences and now leave impressions on our minds what kind of impressions in sanskrit they are called Raghav aja raga means attraction Vasia means a version we have the nature of this this is pleasant I want more of this this is unpleasant I want to avoid it now with this ragged way sure we react to the external world and we act we do things and those actions are either Dharma or a Dharma Dharma means moral desirable ethical a Dharma means immoral and that Dharma or a Dharma produces what is called pop or Ponyo Ponyo means merit Papa means demerit so Dharma produces Punia and our Dharma produces Papa Papa is literally you can translate it as sin or demerit and yes could you have helped him yes and this pop-up Anya will again give rise to a new birth rebirth this pop-up Anya is basically our karma and that gives rise to new rebirth and in that rebirth we will have many experiences and those experiences will be pleasant or unpleasant depending on upon our past conditioning we will react to it as ragged raesha I want I do not want and then we do we perform some action that gives rise to further Dharma Dharma pop our Punia and the cycle continues basically this is the law of karma this is the cycle of karma this is what he means by the terms yakov india's at our authority he/she uses the terms guitar vidya as his experience with you literally means knowledge as is your knowledge of the world or experience of the world Tata Smitty so is your conditioning in the mind so this as we experience the world and getting various pleasant and unpleasant experiences depending on our past conditioning the raga Vasia we act and in doing action we it is either ethical action according to ethics and Dharma which leads to merit good good karma what we call good karma and that good karma will give rise to more suka happiness in future lives if we if we cannot propelled by our conditioning if we cannot restrict ourselves within the limits of Dharma and we do a Dharma unethical action that leads to Papa demerit and that can produce Duke suffering in future lives and so the cycle continues yes hold on to the question so this is basically gora Potter's answer remember the question which was asked which is first which is prior the answer is it's cyclical and if you have to have something prior it is the Jeeva which is propelling the universe by its own actions how this way this way by experiencing getting conditioned reacting basting based on that conditions and generating karma again and again and being born again and again so this cycle continues yes ah you come to class how do you get up the wheel of karma it's going to come next but basically remember what was said what's being said according to a non dual vedanta there are hinduism as a whole range of answers to that that's what the shop is there for if you want a solution to your karma problems come to the car the karma shop so yes how do you get up this wheel of karma if you are of a devotional persuasion the dualistic Vedanta they will say by the grace of God you can't do it on your own all dualistic religions offer some variation on this Christianity now you can understand the whole the inner working of that that the evil that we are under if you put it in Christian terms evil that we are under there's nothing that we can do to really overcome it so it's God's grace expressed as the Sun as Jesus Christ and as the sacrifice of the son on the cross which pays for our karma I'm using Vedantic terms and sets us free that would be as a Christian interpretation basically the dualistic devotional interpretation in Hinduism is almost similar it is by the grace of God alone that you're freed from karma so what you need is therefore devotion to God and surrender to God the duty non-dualistic answered answered you get in these opening shots is that no no no not that way remember the whole problem is one of ignorance how are you freed from your dream by waking up if the whole thing is a dream and if you do good karma in your dream and your dreams become progressively nice dreams and if you do bad karma in your dreams and your dreams become degenerate into nightmares now one solution would be to try to keep doing good karma in the dreams and getting good dreams are avoiding bad karma and avoiding nightmares but that's not really a solution the solution is waking up from the dream and so non-dual Vedanta says you must wake up to the reality the reality is this that they are all projections of Maya the reality is is you the pure consciousness and that reality you have to wake up how do you wake up dream to waking up how do you wake up alarm clock it will ring and what is the alarm clock here the alarm clock here is Vedanta which which tells you what you are yes you keep keep focusing on that till it strikes till you break through that oh I see this is what's going on and in that case what you wake up to is an immortal consciousness hence you are free of birth and death that pure consciousness is not born nor does it die it is not a body hence you are free of aging and disease it is not a mind hence you're free free of lust and greed and frustration and anger and desire you're free of all limitations when you realize yourself as the absolute consciousness never hands up I'll come to you guitar with the earth the house with you this is what I just said your town of India means as he's experienced Vidya means knowledge what what in what sense does he mean with diya here as you experience the world look at this link Jonathan knows then Marathi remembers remembers the past conditioning this is nice I want this then next it chatty desires I would like to have some of this then next yesterday makes an effort does something in the world the moment to do something in the world consequences will be generated and those consequences that is called karma Dharma and adharma that goes to your stock of karma generating future births yes yes for us right now what we consider ourselves that was the question who is first this world or me that was the question in a dream for example who's first the dream world or that person in the dream you'll say but both come off simultaneously right it's actually cyclical LD depend on each other but if you are forced to give an answer you would say the dream the person in the dream is primary it's for that person the world is created yes lifetime to lifetime right so this I will quickly touch upon it but remember this is not the subject here go depart is not really interested in this because after all the whole thing the universe and the karma and the Jeeva they are all projections they are not real what is real is that forth Turia now but for the sake of filling out the details in the theory so any action that we do the law of karma or theory of karma says any action that we do has three effects two of them are well known and beyond any any argument what are the two one is the effect which is a physical effect you do you give food or medicine to somebody in that purpose and benefits you see that you see that it happens it do something in the world any action has a reaction an effect that's first effect the second effect is little subtle all our minds keep helping somebody and your mind gets the tendency to help you become a sharing person a better person so our actions have effects on our own minds that's a psychological effect of Karma it changes us a third one which is where a little bit of it comes in here it's called the cosmological effect which is if it's Dharma it gives rise to something called merit in sanskrit punya it's a common word in india if it's a dharma consciously overstepping the norms of morality and ethics it gives rise to something called demerit papa now the effect and this is called hours.the mahalo and this is stored now how is it transmitted first of all this this is stored in a cosmic sense with God within Maya and it's results are given to us in the world that we are born into you know what kind of parents you're going to have what kind of good or bad experiences you will have in life and so on the psychological effects of karma stored in our minds technically in the sukshma sharir ochita that does not die with the death of the body with a physical death of the body the sukshma sharir transmigrates john mantra it goes into newer and newer births so as we evolve our subtle body gets many many layers of karma XP result of karma conditioning that is what is called guitar Smita you asked what you have india with deer means as is experienced the transmitter is as is preconditioned in that way we keep doing Carmen generating future karma yes not perfect never can only think perfect is Brahman nothing is perfect in the world of manifestation it's all under the limitation of time space and causation yes Geeta itself says all beginnings all karma serve Aram hadou shade arbiter like a la flame covered in smoke every karma is covered in dimmer it will be something good something bad generally a moral effort gives you good karma there'll be some secondary bad karma associated with it an immoral effort gives you a lot of bad karma might have some good karma involuntarily associated with it yes yes yes right now you have experiment look at the language you used here you need to settle down into into what you what you just what you say that I suppose somebody has experienced the pure consciousness and then you feel stuck here you're stuck in the body you have experience for your consciousness as what Oh I experienced something as pure consciousness no no I experienced that I am pure consciousness right pure consciousness as we are talking about it it's not an object it cannot be an object it must be you it's you right step one I am that pure consciousness now next you said but after that I see I'm stuck in the body who is saying that is pure consciousness stuck in the body even the mind is not stuck in the body when you fall asleep you are in a dream world has no reference to this body at all when you go into deep sleep no reference to the universe at all neither waking universe nor dream universe so even the mind is not stuck to the body and one day this body will fall apart it will die the mind is free to travel onwards to other bodies so mind is not stuck to the body and you the pure consciousness you are not stuck to the mind also when you realize yourself as a pure consciousness so what you need to do is when these objections come up when you begin to get a clarity about what Vedanta is teaching then these objections will come up it's very natural the mind will say so what here I we are still here we are you pure consciousness and me the mind we're still stuck in the same situation who is saying that who is stuck here it's like saying I remain says I realize I am gold the necklaces I am gold but I'm still stuck to the net necklace now the necklace is stuck to you necklace depends on you you the goal for existence without gold necklace does not exist if you realize I am not the person in the dream suppose you realize I am NOT the person in the dream the whole dream is being imagined by me I am safe and sound sleeping on my bed after that you cannot say I'm stuck in the dream even if the dream continues because you know the whole thing is me it's it's I alone yes yes yes yes why why would you get out what would you get out of out of the dream because we have a waking state apart from the dream you would want the dream to end and come into a waking State yeah here you are the pure consciousness anyway whatever you dream it could be a waking dream it could be a dreaming dream or it could be deep sleep blankness of anything all of them are nothing but you the pure consciousness and nothing there can hurt you it becomes entertainment to you what can hurt pure consciousness can old-age hurt pure consciousness can pure consciousness be lonely can pure consciousness have lots of financial debt can pure consciousness be sick abundant no all of those things even the nastiest things they depend on pure consciousness for their very existence and experience you are stuck to what what you're saying is let this experience cease why it will cease it will cease when you fall asleep it will cease in Samadhi when you go into deep deep meditation and it will cease when the physical body dies till that point let it continue what's the problem if you are stuck in it as we are in ignorant like being stuck in a nightmare then it's a problem it's suffering and it's real but if I understand that it's a nightmare if I understand that it's a horror movie then I enjoy people pay love good money to go and see horror movies so what you must and what you must do there strengthen the sense of what it is to be pure consciousness then this this horror story it will weaken it loosen its grip upon you I understand what you mean perfectly it's good but you strengthen the sense I am Brahman I am the witness of the misery which has come it has come before that I was when it is I am when it will go I will still be there it is there because of me I give it existence now I'm running away from it but I give it existence it is nothing without me suppose I am unconscious unconscious means that my mind is switched off deep sleep anesthesia or something where are the where is the waking world where is the worst misery of the waking world practically fall asleep suppose I never wake up from that sleep whatever happens later will happen I never wake up to this body in this life again am I stuck to it no you'll see I you have escaped from it but not only they escape from it when you are in it also you are not stuck to it if you are stuck to it it would have held on to you pull you back again it can't hold on to you you are forever free of it right now also you're free of it the worst nightmare depends on you you don't depend on it you are free of it it shines in your light and it scares you it says boo huh Halloween when you know it's Halloween you enjoy it it's it's it's the glory of you the consciousness which comes as heaven and hell before you all right I'll come to you the person there is asking a question yes we will see later on this verse it the nature in this chapter the milk it will come Nani Ramadan are chapati your question and his question we can put it together later in this verse it will come I've given a talk about this also it is called no before that the talk was the essence of all Vedic you will see there is a verse which is going to come in this chapter I think it's verse number later on will do it it's one of the most profound verses 32 verse number 32 that's an answer to your question you know what he says non erode Oh nacho patina but dawn at Asaka no momoke sure nobody mocked it thr para Marchetta this is the absolute truth what is the absolute truth according to advaita vedanta nani rodoanel chapati there is no cessation of this universe why because there never is a universe see I am stuck in this no you are not you this thing does not exist itself what are you stuck in but it was created this is not what T it was never created but then we are trapped you see I said Mukti freedom we are in in in bondage that's what that's why we re in the class we are in bondage no but da nobody is in bondage but then we are trying to get out of bondage what about all those spiritual seekers all over the world throughout the history of the universe here civilization you're trying to get liberated not just how the car nobody is a spiritual seeker but then what about those who are who want liberation you were you are doing spiritual southern a spiritual practice because you want liberation now amok sure nobody wants liberation there is nobody that there is nobody who wants liberation but then at least the enlightened persons shankar agora pada ramakrishna by numata there's no enlightened person what do you mean it thr Parramatta this is the absolute truth no there is you yes yes Brahman alone exists so that's the ultimate answer now if you say that's too much I can't but I jest that give me something halfway between you are saying who gets liberated the Jeeva gets liberated no difference your next question will be so that means either Jeeva I am Brahman so does Brahman get liberated no if you already know that you are Brahman you won't even ask this question yet no it doesn't relate it's a paradox and the paradox is a sign of Maya if you inquire far enough this important thing if you inquire far enough you will discover fault lines in this whole structure which shows you the structure is false it's not consistent if you push far enough so the thing is this whole structure has been put forward as a way of teaching to set you free from the delusion that you are trapped see he says if anybody was actually in bondage they could be set free but nobody is in bondage how will you set them free you have to realize that you are free exactly you are free right again and again a gorup are they saying Advaita saying you are free right now you are Brahman right now you always where you always will be this delusion of you know that I am NOT free it seems obvious that I am I am I am sick I am old I am diseased I am unfulfilled Vedanta will show you that no none of them are true what you really are it can never be diseased never be old never be unfulfilled no so this kind of questioning is very interesting it comes up again and again in vedantic literature what you just asked if your thinking is on the right track this question has to come what you just asked in the Gita bhashya commentary on the Bhagavad Gita at one place in 13 chapter Shankara is going on about this and the OP and somebody asked the question then who is it same question who says who is it that is in ignorance you're saying that I am Brahman is Brahman in ignorance is the Sun in darkness who is it that is in ignorance and you know what Shankar has answered very interesting at that place Shankar has answered is why do you ask and he says because I don't know then you are in ignorance you just said I don't know the moment you say I don't know that is ignorance you're admitting that I'm in ignorance then no it's not being clever if you see if ignorance were a real thing if bondage were a real thing then it could be defined and taken care of and then in that case knowledge would not work what does knowledge do actually it can only do one thing it can remove ignorance yeah it can't take you anywhere it can't change anything it can only remove ignorance everything according to Vedanta everything is perfect as it is right now everything means Brahman is perfect as it is right now our ignorance distorts and we think we are body mind and is a huge problem to be solved and they daren't the step by step solves it hold on hold on to your horses let's let's go ahead little further so this is the answer to the question which is first Jeeva jagged me or the universe so you are first in order of importance because of you the universe is done by whom by God all right do ask there's no wife no jiva in Vedantic perspective the world was projected jiva was projected world was projected jiva projected first yes the Jiva the world is imagined or projected yes sort of yes I know it violates your sense of economy imagine you're walking there in Manhattan and you're going to have maybe coffee in a shop and you the whole thing is in your dream and now when you wake up and you say oh if the whole purpose was to have a cup of coffee in a shop why imagine the whole of Manhattan so much wastage is there could just imagine Starbucks in a cup of coffee no the entire universe comes along with Starbucks the whole universe is there but the thing is there's no wastage where is the wastage not only human body can be in anybody this diva and diva is ultimately none other than Brahman who is imagining you nothing is lost nothing is wasted because ultimately it is all prominent is you never created imagine yes no no no the human aspect the conscious aspect was the ascension being was there see the Hindu idea of creation and destruction is this from the unmanifest comes the manifest from the objector comes the vector like in your drum your deep sleep comes your dream and waking and it goes back to deep sleep if you look at it that way so Ishwara long alone with maya remains in that when there is no universe and from Maya just like from deep sleep waking and dreaming emerge this universe emerges that is called creation within quotes and then after countless billions of years it again goes back into Maya like going back into deep sleep but none of it is actually created or destroyed the only thing that changes is projection and withdrawal and all throughout the only thing that exists is Brahman it's because of Maya this cycle of dreaming goes on in this dreaming Brahman alone enters into all of this as billions of Jesus and plays the role of lifetime's after lifetimes and then finally gets liberation attains to itself call it a play call it a movie show whatever you call it and from God about this point of view nothing has ever happened it's all perfect Brahman it's like suppose a movie all these terrible things that Hallie Potter had to go through what seven books and so many things tragedies and struggles and his father and mother dying and things like that and villains and horrible you know ups and downs such an innocent little boy why did he have to go through all this God a father will say none of it happened and he would be right it's a movie what is real is the screen and light from the point of view of the screen and light there's no Harry Potter there is no magic school there's nothing and in the story there is everything so this idea of levels of reality okay let me just go ahead up to today's plan is to finish the next two verses because connected with this this one dealt with the question who is first you are the universe goroh father says in line with any kind of religion that the sentient being is first it is for you that the universe exists but from the materialistic reductionist point of view from a scientific perspective it's just the opposite the universe exists and you are an accident and afterthought even thought is an afterthought the universe could have just as well existed without any life and many and any kind of work so that's the scientific perspective the any kind of religious perspective will put you first the real thing is according to Vedanta it is if you look at the karma theory it's a cycle there is no beginning and no end in a circle you can't say where it begins and where it ends and you go further back into Advaita none of this is a real question because it's all an appearance now the next question comes Oh so if Jeeva is the source of all of this how is the Jeeva or why is the Jeeva at all projected ultimately if I the sentient being I am doing karma and my karma is responsible for God giving me this life and I go on from life after life and I strive to realize that I am Brahman and I realized I am from when I get freedom finally I'm Brandon why was it there in the first place at all how was I the Jeeva created and why this question will come if you are in the question then answer will make sense here's the answer you already know the answer you are not created the seventeenth verse now the question is why this G was created already was primary let us say but why then why do you at all seventeenth verse initiator yet or a Jew Hani's Cheeta yet or a Jew under car difficult pita and Academical pita sul Panaro deep here Bobby Sarpedon dear Bobby that word Atma because Peter huh that word art maha kalp eat aha a beautiful verse he brings forward the the class example of nope and snake and rope snake and rope which is so common in Advaita what is the answer why is the Jeeva there at all if that is the crux of the whole game the answer is just as a rope whose nature as a rope has not been determined is not clear maybe it is in semi-darkness you know there is something but you don't know what it is something straight and like a thin thing lying there you don't know what it is you don't know it's a rope not knowing it's a rope then it is mistaken error creeps in and error is multiple so he says Sarpedon adi we evade the entities born of error powers the entities born of error somebody says oh it's a snake be careful somebody says no it's a stick on the ground maybe from from a twig from the tree has fallen down somebody says no it's a Mala Mala means up garland discarded from the temple so these could be typical alternatives say imagine a dark village road in India for example it could be a snake it could be a twig from a tree it could be a garland discarded from the temple it's there none of them are real the Rope is not the snake is not real the twig is not real the garland is not real all of them are weak Alper error and there how are they born if you ask why are they born the why and the how they all depend on ignorant ignorant of what ignorant of the Rope as a rope here is something subtle not total ignorance in total darkness you wouldn't see anything you wouldn't see a rope also you won't see a snake also it's in semi-darkness you see something that something part of it is right there is something the rest of it is false whether you call it a snake or it was a twig or a garland it's false similarly here in this universe when pure consciousness Torreya the reality is not appreciated for what it is that I and this existence consciousness bliss then in this ignorant a part of reality still appreciated it is business awareness these things are there but then the rest of it is names and forms multiplicity that one non-dual consciousness is now imagined projected as a universe of duality of plurality of billions of galaxies and particles and people in external universe and internal world of thoughts and feelings and emotions all of these are nothing but that one knot the rope pure consciousness so this is what he says just as a rope whose nature has not been well as attained is imagined in the dark to be various things like a snake a line of water etc so also is the self imagined variously self means capitalist pure consciousness that is projected mind body world people things to be done life projects in life all of them are nothing but that pure consciousness yes yes it's big yes it's born of ignorance yes yes yes yes yes yes it is born of projection but remembered it does not deny that at the level at which mathematics functions logic functions or science talks about it's not saying that for example they will not say oh you have come upon evolution through considering evidence and Darwin has theorized on evolution but because of fundamental ignorance you don't know it is such reason and therefore the theory of evolution is wrong no it doesn't say that it doesn't say the theory of relativity is wrong what those it doesn't say that because because what they apply to it is true they are not real apart from the the ground their ground that is such a down under but at the empirical level at which they claim to apply may apply will to plus to give you four or not before we learnt and after Vedanta of course it will they make two levels at the level of pure consciousness it is true that the only pure consciousness exists at the level at of the projection of the movie it's true that everything that Harry Potter is there and the school of magic is there and the whole plotline is there in the movie if somebody told you it's only a screen and light and if Harry Potter goes aren't searching for where is the screen and light he'll never find it because he's at the level of the movie but behind him underneath the entire movie is this screen similarly that's an important question Vedanta does not violate science does not even try to falsify science look at the claims of science what it might contradict is the scientific worldview right now it contradicts the religious worldview also it contradicts the scientific worldview also scientific yeah for sure scientific worldview is that time space matter energy these are real that's all that is real even your consciousness religion all of this these are tiny byproducts in it's insignificant little speck of dust called the earth there is a little like a bacterial infection on its surface called the human civilization bound to last for a few thousand years only in that they have imagined these silly philosophies bound to be wiped out when the Sun goes Nova so that that's the scientific worldview there is no further reality to what you are saying other than this the reality is stars and planets and particles that's the reality the only reality there is no more fundamental reality than that if you want fundamental reality in science you can go to quarks you can go to super strings that's as far as we have understood so what would we learn to say to it it would say yes to everything fine everything is fine all of this is nothing other than pure consciousness pure consciousness is just the term we are using by that we don't even mean the empirical consciousness found in the human brain it means that existence consciousness in which this entire universe is experienced within it science and religion and art and literature have full flame full play Advaita does not falsify any of them it says it's all on the level of viajar Rika septum it will work and it is correct does Advaita prefer the I don't know the theories there is a the particle theory and the superstring theory I think two models for physics or something other way that will say that we don't know science has to figure it out for itself it is no bearing at all on Advaita there's a lot of discussion possible on this for example somebody said see in a it's a principal in science that's something that is not falsifiable cannot be true a scientific truth must be falsifiable that means I put forward something you must give me the an experiment which will show me that it's either false or true you can show it is but that's true of an object within the universe it's not true of the ground of the universe how would you falsify that I mean I'll give ya I'm coming to you yes yes yes yes there's no no perception of real consciousness yes yes see the terms which you are using a not super conscious it is consciousness itself it is being remember one thing this question about proof you know the other agents have considered the answer is very interesting all things we require proof for all things the thing exists here for example a thing exists here in my hand the book what is the proof for this claim the proof is that I see it that sufficient proof that I can see it the source of knowledge is protects our seeing and something like a scientific proof you know about gravity or that light the propagation of light there are scientific proofs which will operate based on instruments and you have got hypotheses collect data and then it is proved so in in Vedanta these are called primeira sources of knowledge pramana means source of knowledge so protection means percept direct perception is a pramana inference anumana that's a pramana a no inference is a pramana science religion they all depend on pramana how do you know there is a heaven how do you know there is a hell they'll say because my scripture tells me so that means for you the scripture is a pramana if someone else does not accept that rahman it will not be a pramana for him so this is called the science of the term modern term for this is epistemology how do you know justify your knowledge all right this is as far as philosophy goes even science also has an epistemology of science how do you justify your claims now what Vedanta says here is very interesting it says all our justifications all our efforts at knowledge they all depend on this consciousness it is this consciousness which deploys eyes and ears is this consciousness which deploys the intellect to make inferences all your knowledge depends on this consciousness it cannot be proved by an instrument of knowledge I'll repeat it all promise in Sanskrit brahmana premier Viva Hara all use of instruments of knowledge to know the objects of knowledge they are all dependent on consciousness it is consciousness alone which deploys them they cannot prove consciousness because there are instruments in its hand yes yes you're referring referring back to that yes so that is why if you go to the first chapter was all about that how do you describe discriminate the background consciousness from all of this they have you listened to the talks of the first chapter oh you should that was it that was that was where this fourth consciousness not the waking not the Dreaming not the deep sleep the background awareness there that's where it was introduced and how to understand that so that is the that is the beginning of a rant that how do you do that you ask yourself the question Who am I what am I because Vedanta makes the claim that you are that consciousness so if you start tracing what exactly am i you will reach that there is the one I'll tell you this right now the one which is aware of there and this this and that that is the pure consciousness it what is that called you call it brown man call it Toria that I'll call it Chaitanya I'll give you a whole list of name what difference does it make you must notice it within yourself straight away I'm giving an answer to that the answer is a pointer the pointer is this that to which this and there appear this one that one both of them appear to what you see to my eyes but your eyes appear to what but to my mind your mind thoughts emotions appear to what clearly they appear so this is the way to do it now let me just go on little further one more verse so the problem is yeah we have just enough time to complete because this is connected the problem is because of ignorance of the rope you see it in wrong ways what are the wrong ways snake a stick on the ground are discarded Garland these are the classic examples today we might say a computer cable or something like that has been thrown there some whatever now what is the solution then exactly like that the atman itself is imagined as the universe as what universe has the Waker and the wakers universe as the dreamer and the dream universe as the deep sleeper and the deep sleepers darkness what is imagined as this the you the pure consciousness this is the statement question was where does the Jiva come from the answer is G where does the snake come from from ignorance ignorance of what ignorant of the rope where does the Jeeva come from from ignorance ignorance of what ignorant of your real nature as pure consciousness then what is to be done about it next will do up to this one eighteenth verse nice cheetah guitar a drum nice cheetah guitar a drum vikalpa Vinnie Berta T because Pavini what thirty Roger Evita Chaudhary them-- Roger Eva teetered rhythm that word Atma finished chaja that word art Marvin Estrella huh just as an illusion on the rope ceases and the rope alone remains when the Rope is a certain to be nothing but the rope so also is there certainement about the self how what is meant here moment you bring in light and show that oh it's a rope what happens moment you realize it's a rope first you realize it's a rope one second all the errors are wiped out not one error the next error is in third error no all errors disappear immediately it's not a snake it's not a stick in the ground it's not a discarded Garland all errors are immediately wiped out and you know it's a rope similarly when the admin is a certain I am the underlying existence consciousness place then all the errors what is the error I am body and mind here is the physical universe that is wiped out Atman alone exists now very very important this distinction remember rope snake is an example everything about the example will not apply what applies and what does not apply this is what you have to learn from a teacher the otherwise the example can be misleading in the case of the Rope snake when you bring in a light the very appearance of the snake disappears if you see it as a rope you don't even see the snake anymore and he would realize it was a mistake there was no snake to begin with I saw it by mistake but in enlightenment when you realize you are such a downunder it does not mean that after enlightenment the waking world will disappear and the Waker will disappear the dreams will disappear and the dreamer will disappear no no no the appearance the movie will continue you'll know it as a movie even after enlightenment when Sri Ramakrishna opens his eyes with the eyes he will see form you will see the Kali temple of Dakshina schwer with the years you will you hear the song of fervor of our two divine mother years will hear sound eyes will hear will see sight and mind will think intellect will understand every function will continue you'll only realize every bit of it is nothing other than I the pure consciousness that knowledge will be clear that clarity welcome that's why he says look at ma finished Jaya ascertainment clarity conviction insight about the self Atma self finished Jaya insight conviction clarity knowledge career knowledge that comes it's not that the world will disappear in a flash so that this thing must be clearly understood otherwise it will lead to endless confusion when you look at the lives of enlightened people do do not see the world they see the world in practical terms they see everything like we see do they hear sounds or not of course they do he asked a question he gives you an answer will he say that now I can't hear any more too late I am enlightened now no everything will function as it is he realizes the truth about everything the truth is searched on on the existence consciousness bliss you thought it was real you use now no it's a movie the movie can continue what's the harm let the movie continue as a movie we have gone from lower truth thinking of the movie as real to the higher truth thinking of the movie as a movie yes you'll play a role because though the body and mind you have that's part of the movie right you are not the body and mind you are the awareness shining through the body and mind you will make the body and mind plates room the sadhu will remain as a sadhu the householder can remain as a householder the academician can remain as an academician what's the problem you can play your role in the movie you are such a downer you're free of the role anyway you will not say I'm stuck in it anymore you are free of it yeah yes isn't a very good question if all is Brahman isn't all real Ramon is real all this Brahman isn't all real then tell me alright let me give you that thing I'll hold on to that but first of all let me give you the classical Vedanta cancer Brahman alone is real and all else the world is false the world is false Brahman is real the world is false if all is Brahman and then an Brahman is real doesn't all become real it's like saying remember the definition of real which has existence of its own which exists by itself so Brahman exists by itself so it is real it is existence itself but everything else all houses and cars and stars and particles do they exist by themselves or do they exist depending on Brahman yes depending on Brahman use the dream experience in your dream all is my mind my mind is real so all Israel in the dream no my mind alone is real from a waking perspective and this waking mind alone projects a dream so everything in the dream they are not real entities themselves they are only the waking mind dreaming so it is true that everything in the dream is my mind but there only the mind is real everything is not real so swami vivekananda mary hails poem she wrote to Vivekananda saying that you have said all is God I have understood your teaching and so I'm you awaken the road back up oh I'm saying that I never taught such strain doctrine that all is God so you said it so what I said here's the answer to a question I have said only God is all is not all is an appearance of God if I say screen alone is real but the screen alone is appearing as Harry Potter and the school and everything so the Harry Potter is also real no Harry Potter is an appearance on the screen the reality of follow this the reality of Harry Potter is the screen and the light which is making a Harry Potter appear similarly the reality of this world is Brahman this world is not real in itself now one more point here ramana maharshi asked this question once very interesting he says who can call this world real we normally think it's the ordinary ignorant person who calls the world real he says no only the enlightened person can truly call this world real it's the enlightened person who sees Brahman who sees means experiences knows the truth about Brahman knows the truth about the absolute that person alone knows the real and knows that the real alone is appearing as the world so that person knows the reality of the world not anybody else we live in a dream world we live in a dream world so he says only the enlightened person can truly call the world is real now Sri Ramakrishna the gospel very interesting question somebody asked him is the world false and his answer is very interesting he says oh no why should it be false it is a step in the process of reasoning in Bengali Mita can have a go OB Jared cata what he means is it is a part in the process - realization you make a division false world real Brahman then appreciate real Brahman then you see real Ramone is everything including so the so called there's no such thing as a false world Brahman alone is everything but if you start with that what will happen is Brahman alone is everything so it's see ok this is the world I know people and houses and cars and happiness and misery so this is the ultimate reality it will be stuck there right all right so he says the ascertainment just as when the Rope is a certain to be the Rope the Rope alone remains and all the illusions whether snake whether twig or the cable computer cable or a discarded Garland another thing they used in Jalan Hara a trickle of water on the ground that so those things are immediately negated you realize it's a rope similarly the world continues to appear you will continue to have a body your mind will continue with it's all tendencies after enlightenment also Sri Ramakrishna like jalebi you if you have particular tendency you that will continue because that's a characteristic of your mind that's a part of the movie the movie is not disturbed by realizing that it's a movie science is part of the movie when you realize that it's a movie will the science in the movie change no it's still there it's exactly as it continues only the scientific worldview at present seems to point towards a reductionist materialist worldview this is what is challenged by this world it's a different worldview altogether we are having this discussion with Bill if you could if you could explain consciousness if he says just wait it will a science will explain consciousness very soon but if you could actually explain consciousness in-depth then this would be falsified how are we getting first-person experiences okay a simple question I was asking the doctor here that when I have a blood test the doctor does not ask me about the iron content in my blood he knows much better even if I ask him what I say will be of no use to him his scanning and everything will reveal everything to him much better than I know it's an objective truth about which I really did Jeeva here has no idea really but when you are searching for consciousness and you prick this finger and you scan the brain and a particular neuron fires and you say do you feel a pain where in which finger do you feel a pain if scientific instruments could reveal everything it can reveal the firings of neurons in my brain why doesn't it reveal the pain also why do you have to ask me [Music] that some new paper which has come recently that in man Anastacia also consciousness actually continues but what it does is it wipes out the memory of the conscious experience so you feel you have come out of nothingness blankness which is why a doctor told me that particular kind of anesthesia if they told me the name that one doctors who know how it works they don't want to go into that you will actually experience all the pain of the operation while it's being operated and you are helpless under it except when you come out it'll be wiped out the memory will be wet so the doctors it's a particular kind of anesthesia now don't resist Anastasia next time you go to the hospital it's only a particular kind of anesthesia anyway I just conclude with one thing that's why I bought the big book very interested this last verse it concluded with a term when the nature of the self is ascertained finished Cheeta means ascertaining now here you have Shankaracharya scum entry on this just to demonstrate what you can do with Sanskrit there's a word ascertainment and what Shankaracharya comments about that word ascertainment he strings together 13 terms into one word but to show what what is meant by ascertaining the nature of the self by becoming aware of who we are by basically enlightenment so what does he say here serova samsara her misciagna protip are dhaka Shastras anita vidya no Surya loca Krita Atma vichara what does it it's one word in the in Sanskrit technically it's one word it can be treated as a single word what does it mean if you translate into English it is the ascertainment achieved by the blazing by the by the biased by the blazing aloo a light like sunlight which is the knowledge produced by Vedanta about the self which is free of all the qualities of samsara is the meaning of one word serova samsara of all samsara dharma shoonya characteristics of some sons are Asuka Duke of happiness misery desire frustration devoid of all of that how is the self how is it known Shastra Janita vedanta the knowledge which is produced by this pedantic investigation and part apotheca the bread ant which talks about the self but he bothering which explains the self and what should this knowledge like is it something intellectual is it something vague he says Surya a local critter like like being illumined by the blazing light of the Sun it becomes so clear I learned again I began with the words of Sri Ramakrishna and I meant with the words of Sri Ramakrishna he says to kesh of saying you have travelled far and wide and seen so much of different distant lands have you not seen my mother who holds all of this together he calls it mother and this is what we call the pure consciousness or Brahman all right Shanti Shanti Shanti hurry he owned that such Sri Ramakrishna Aparna must