Video 25

26. Mandukya Upanishad | Chapter 2 Karika 24-28

Oh Bertram Carini Vishnu yama deva petrm posh a moksha be yatra stearin mr. burgum Shasta no v/v Ashima Deva Heaton Yahoo sauce Tina in Grove reader shrub sauce Tina fuchsia Vishwa be the first in a star show Irish Timmy Swiss pinot gris hospital dato ohm Shanti Shanti Shanti so we were on the 23rd verse I think 24th verse they've dubbed it a 23rd we have done 23rd alright so we will do it the 24th verse of the second chapter if you remember the teaching of the opening shot was that one consciousness alone in which appears our daily round of experiences of waking dreaming and deep sleep so in the waking we are the Waker and we have a world the wakers world both of them are appearances in one consciousness contrary to what we think that we are this waking person and there is a world outside rather both of us I the Waker and my world both our appearances in the consciousness which I actually am so also the dream experience and so also the blankness of deep sleep experience so the conclusion of the open Ishod is that consciousness alone which the open assured calls the fourth the Manduca open assured it calls that consciousness the fourth fourth with respect to waker dreamer deep sleeper one two three with respect to them the fourth is this consciousness but really if you if we insist that that consciousness alone is the reality and the first 1 2 3 our appearances in that reality then really what the opposition is saying is that consciousness alone is real and the other pairs the three pairs waker in Baker's world dreamer and dream world deep sleep and the deep sleep potential world or or explain the deep sleep world let us say world within quotes all three pairs are appearances in that consciousness this is the meaning of no in Vedanta when you say brahma satyam jagat mithya Jeeva Brahm haven Opera if we translate into English brahman alone is real the world is an appearance and you are none other than that that that Brahman if you translate in terms of the man Duke you open assured what you are saying is that - Liam alone is real the pure consciousness alone is real the three worlds the wakers world dreamers world in the deep sleep darkness they are appearances in that aureum and you the sentient being you are that thorium so this is what is being said here now if you are saying that the world we experience is an appearance specially this world which we live in it's not a reality in itself it's a big claim it's it's a central claim of Advaita Vedanta that it is this is not an objective reality in itself though it appears to be so this thing has to be really substantiated what do you mean or how is it not enough we understand that the dream is not an objective reality we all understand that it's something that we imagined in our minds but this world seems to be really real so the whole second chapter it's called the chapter on unreality not that the chapter is unreal the it's it is on unreality by Tutera corner the section on unreality why tucked is is a very very interesting word it's a very gentle word Matata means not so so what we think it is so the valent is telling us it's not so not quite so now instead of saying the dough pony shot says it go Rapada he's now trying to justify it on the basis of reason on the basis of reasoning what do you mean that this is not so this is not not real not an objective reality and can you give reasons for it and he does that and you remember how he has done it what he has done is first he takes up the dream experiences where we are all convinced we all know that we accepted that it's not an objective reality we know that when we wake up what we dreamt the places the people the things which happened we immediately say oh it was a dream note one thing we do not deny that we dreamt it but we confirmed that it was a dream meaning that it was not it's not real it's not to be counted along with waking so the example I give I had a cookie and I liked it very much so I dreamt I had three more cookies and when I wake up I don't say I've eaten four cookies I said that they have eaten one and I dreamt that I had eaten three more so the three dream cookies are not to be counted thankfully along with the waking cookie which means those three are not objective realities not to be counted though I experienced them though it was a kind of an experienced eyes I saw it now note that the experiences which are peculiar to a state can be taken as a relatively real in that state it's not a straight on straightforward thing of true and false but rather you can say absolute truth truth and relative truth are higher truth and lower truth the things which happened in the dream as long as the dream lasted they seemed real it's only with respect to the waking state that the things in the dream are said to be unreal similarly also it is important to note that when Vedanta speaks about the unreality of the waking world it is not within the waking world that these things are said to be unreal it is unreal with respect to to the absolute tutorial to pure consciousness from that point of view it's not an independent objective reality these are manifestations of that real so as far as the waking world goes within it things are valid if you feel hungry they said that it used to be that if I ate I would be okay but now after we're done I don't know if the food will satisfy my hunger because it's all false no it's it's true in in its empirically true the Sanskrit is via Baha Rika Satyam empirical truth so it will work at that level of experience hunger in the dream will be satisfied by food in the dream hunger in the waking world will be satisfied by food in the waking world and all transactions in the waking world are still valid so if you have a body in the waking world you need to feed it otherwise it will suffer yes an ultimate analysis any harm is done no but practically temporarily transactionally harm is done so if you don't feed the body in the waking state it will starve if you don't give medicine you'll get sick and so and so forth and therefore the rules of morality for example in the waking world religion in the waking world all of them have to be observed otherwise law of karma in the waking world it will apply within the waking world causality will apply but not across the state's not not to Torian all right then what is the point of this knowledge the point of this knowledge is it sets me free from the limitations which have by ignorance imposed upon myself Vedanta claims my suffering is mainly due to taking this body and mind to be real and identifying myself limiting myself to this body and mind and that I am NOT anything else I am apart from there everything else I am born with the birth birth of this body ih with the aging of this body and I will die with the death of this body this is the source of suffering old age disease death unhappiness in worldly relationships all of them these are sources of suffering all of them if you think we transcend actually if you realize that you are D if you realize you are deuterium the the consciousness in which they are appearing so it's not an objective reality what we are experiencing out there in really really speaking it is you the consciousness who is appearing as experiencer and experienced the subject and object here the real subject is the one who is appearing as the empirical subject and the empirical object I was reading I keep on mentioning to you the so called hard problem of consciousness but I also read a couple of days back a philosopher recently Galland strossen in in in Texas University of Texas in Austin he has written an article cut he's saying what he calls the hard problem of matter not hard problem of consciousness he says we know what consciousness is he goes one step further he says actually we know what consciousness is there is no hard problem of consciousness why is why are you calling it a hard problem because you have made up your mind that it is a material world and in the material world this is the material body in the material body is a material brain and that brain of flesh and blood is somehow producing any material consciousness and we don't understand how the brain can produce consciousness and you're calling it hard problem of consciousness but at all whether there is a material world out there how do you know that and he's asking that question he should it seems to be crazy to ask such a question but he says no he says actually if you understand what physics modern particle physics is telling us we know less and less about what matter is we know a lot about how matter behaves and interacts that's 40 pointed out we know about the structure of matter we know about the behavior of matter we know about the interaction of matter but what is it exactly over the last hundred years it's basically disappeared before our eyes we at least we're certain there's something called atom and molecules then it became about atomic particles in the nucleus and the electrons then the nucleus became smaller of it with neutrons and protons and that became smaller with quarks of various kinds and bosons and now they have discovered bosons and so many this call it a zoo of sub sub nuclear particles zoo so many and they actually have to classify now different types of sub-nuclear particles one nuclear particle physicist said if I knew this was going to be the result of our investigations I would have become a biologist you know classifying me you have species and here a change like that that will have an entire range of things to classify finally so it's going further and further down we don't know what matter itself is we say he calls it the hard problem of matter this is not how consciousness is not a problem we know what consciousness is because we are conscious we are conscious this is fundamental and this consciousness reveals matter to us the question is what is matter so anyway we thought that would be very happy with these via this kind this is the direction the argument is taking now I was sort of half joking to somebody that if you put together these two concepts david chalmers concept of hard problem of consciousness and gallon strawsons concept of the hard problem so-called hard problem of matter if you put them together you're more or less got Advaita Vedanta that consciousness is irreducible and matter is not really matter but we think it is - in that case we have got Advait Vedanta basically and that I should pack up and go back to the Himalayas so once we once I realize that what the argument that Gordo pada has given in the second chapter what is the argument that he gives why do you show it to me philosophically give me a logically why would you say that the world is not real so the argument to remember he gave two strong arguments one is the argument from objectivity he had the gall to say that if it's an object it must be false our paradigm today is weak we say no objective truth be objective in advaitha veyron to be objective is a dirty word the moment your objective it's false already why is it false we know because the object is an object to some consciousness it depends on consciousness for its world for its revelation how do you know that that object has any kind of validity acavie even existence apart from consciousness so that's basically his argument that an object is something revealed in consciousness it has no self-evident justification for for its reality so if so that's the that's the hammer he uses to knock all our theories that anything in the waking world it's all real because I see it you see it is it an object to you or to it to you yes then it's false I say it's real because I saw it he said it's false because you saw it it's an object it's an appearance to your consciousness if all so whatever we experience in waking dreaming and deep sleep they're all objects what we experience through our sense organs in waking state they are what are called gross objects or physical objects what we experience through our mind in our dreams are called subtle objects remember subtle only with respect to our waking awareness because when waking state we know all those things people and places I saw in my dream they were all in my mind so they are constructed of my mind but subtle objects and what I experienced in deep sleep the blankness that is what you might call a causal object but they are all objects and hence they are appearances and knowing this I am free of those objects and also free of the suffering they cause this is reading a verse from ashtavakra never fails to shock you it says that those who see Brahman those who see Brahman may keep on contemplating I am Brahman but the one who sees no second at all what should he come contemplate so even if you think Brahman is somehow a tinge of objectivity is presented that's not real a realization the pure subject and there's no second to it so there it is beyond any kind of that I have to think about this I have to meditate on this or I have to hold on to this identity any kind of mental or intellectual action that is not even necessary so this is called the sahaja state be the natural state of enlightenment sahaja so if all objects are appearances then what is the truth what is the truth then what is real the subject must be real the observer must be the real subject the pure subject the observer the witness the Sakshi the experiencer in itself must be the reality isn't that so in open assured it says a Gartner practice Arum the 1 1 I consciousness you the consciousness who are unmistakably present in all your experiences it's a truism in all your experiences you must be present what else is present so in the waking you are there in your dream experiences you are there in your dream and deep sleep experience you are there that one like a golden thread running through these experiences and free of them and yet the support of all those experiences that is the truth the observer the witness the consciousness the Sakshi that one is the truth now from the 20th verse on verse guru pada takes up a list of different philosophical views which were prevalent during his time about what is real different views and he rejects all of them he quickly touches them sort of enumerates them from 20th verse to 28 verse and I counted how many views does he take up how many philosophers so he takes up 35 35 35 different views and he quickly touches upon them and dismisses them and moves ahead with what what argument does he dismiss them the same argument you are putting some object as the reality but being an object it can't be true even he takes up God if you think your Shiva Durga Kali Vishnu there is a separate God out there somewhere then by mice the same logic I reject that it might be but it would still be a relative truth then it would still be an empirical truth there is an ultimate truth beyond that which is the witness consciousness so he rejects any kind of attempt to put any object as the truth somebody says matter somebody says the sense objects somebody says only reread so many of them somebody says the personal God apart from you the dualistic idea somebody says the different words that will come again so those those things he rejects one after another and he just gives the name of these if you give the name also it would have been easy just uses an indicator a word for each of them and so it's difficult to find out remember what he's writing 1,400 years ago so many of these schools have either disappeared or changed over time so that they it's difficult to identify what he's talking about and unfortunately for us at this particular moment the commentator Shankar Acharya also falls silent he doesn't say anything about these verses verses 20 to 28 in the commentary of Shankar Acharya he does not explain luckily we have sub commentators who wrote centuries after Shankar Acharya Anandi Giri who faithfully commented on Shankar Acharya is coming today so his opening shot and the explanation written by God upon in the carica and the commentary on the karika by Shankar Acharya and the sub commentary on the commentary by Anand agree so on and agree he explains what these schools could have been again remember it's also must have been some kind of conjecture on his part because he came maybe a half a million year after God a father so I think so at least so centuries after afterwards at least but but he's very helpful and so there are these books I just wanted to show you so this book for example has the Upanishad and Shankar Acharya commentary and Anandi Gary's commentary and a Hindi translation and also short helpful on the terms used by another giri here so these are published by Kyla ashram you know the school where Abaddon and Izzy studied in the Himalayas in in Rishikesh it's their collage art this is in Conkel no education sorry it's in Rishikesh so Dhanraj Giri another so they established the before that also the monks used to study but informally they would stay say in the huts and they would gather around the teacher and study but then it became a school about 150 years ago and I mean a formal school with a building and everything so now they publish the books also here you see and they have these pictures of the their masters who taught them so you have like Shankar Acharya like a son in between and the Rays coming out as different Mohammed delicious the teachers of that school anyway aren't agree is very helpful so it's mostly based on what he said that I am sort of saying this means this school this that means that school now we had done verse number 24 23 24 some more of these philosophers kala et Colavito color et Colavito disha a teacher taught vida Disha a teacher taught vida m'hijita vada widow water ET but the widow groovin on it it ad vida movin on eat eat at Vida so what are these schools number one the calculators of time astral lodges again it's here that on and the Giri helps us he says grigora pada just says the knowers of times but who are the knowers of time what does he mean whom is he talking about so we open under Greece text he says Joe tisha the those who are astrologers so these the Astra calculators of time call it time call what time reality according to them what is real time is real you know what Godfather will say is it an objective reality and they'll be good to claim yes yes yes its objective good thin spots Disha et tad Veda the knowers of the directions consider them real the dabblers in theories accept them to be so the different theories and the knowers of the universe the 14 words considered them to be to be real so what are these schools first is the astrologers so this is the big thing I think all over the world but especially in India that's a big thing a strobe astrology is actually it's born of Vedic science the Vedas themselves said what asked what are called six auxiliary sciences so in ancient India the scriptures the Vedas there are four Vedas plus six auxiliary sciences you find an enumeration in the in the Mundaka Upanishad when the student goes to the teacher and asks what is that sir by knowing which everything can be known and the teacher answers before answering we know the answer by knowing Brahman everything can be know because you've been doing vedanta long time but instead of saying that directly the teacher says there are two kinds of things to be known one is the lower knowledge and the other is the higher knowledge the relative knowledge and the transcendent knowledge duay with da ba dee da ba it he has made Brahma video / don t / rj eva / archer this is the original Sanskrit it says two kinds of knowledge are there to be known so say the knowers of Brahman drama Veda so the north of Brahman they say the two kinds of knowledge to be known the transcendent knowledge and the relative knowledge para and a para what is the relative knowledge the troppa troppa Rorick Veda your Veda sama Veda sama Veda Shiksha culpa bianca random near öktem Chando Jyoti Shama T so the relative knowledge the lower knowledge he gives the entire University syllabus whatever is available at that time so he says the Rig Veda the sama Veda the yajurveda the atharvaveda so these are the well known four Vedas but then he adds to it six more Shiksha culpa beocca random Narottam Chang dojo - Amity Shiksha is the science of Vedic pronunciation how to utter the Vedic mantras they occur and a grammar is the Vedic grammar it's a little different from the modern Sanskrit grammar the modern again I mean panini and grammar which is three thousand years old but where the grammar is even older so six shabbiha Karim culpa it is the instructions how to perform the Vedic rituals then Joe tisha so that is the one there's a science in which time was calculated with with the knowledge of astronomy why was time important in a ritualistic context time was important because the time when the sacrifices were to be offered the time as the duration of the ritual so all these had to be calculated precisely that's how they developed a sense of the stars and the movement of stars and time a very precise measurement of time but later on that science itself became an independent and what you call today spin-off technology spin off and it was a very successful spin off because till today the astrology is something very popular throughout the world often Vedanta is not at all as popular as as astrology people are more interested in astrology and I mean rural folk in India they often expect monks to know how to read the read hands you know I assume me Smyrna and the G who is our president Tao when he was a young monk many many decades ago he tells the story how he was on a train and this elderly gentleman a rustic farmer came up to him in the train and saw a monk so he asked the Swami read my hand tell me far too and the Swami said I don't know and he was outraged that that man he was outraged he said I shall do a carry on tie ever what kind of Monk are you what do you know then well what do you do what do you do he said we run schools and hospitals and another thing the work that our order does in India schools and hospitals and you know colleges and this person says in Hindi rustic Hindi those who know Hindi will appreciate the accent he says sir cool shall attack I saw mahatma high it's a very rustic way of saying you run schools what kind of a sadhu are you what kind of a monk and then he says who's going to feed you can't climb huh why should anybody give you food if you can't read their hands and this Swami said I felt very small you know like really what Lex I can't really read your hand but the whole point is read my hand and tell my fortune they're not particularly interested in your Vedanta they're more interested in how what's going to happen to me another monk I remember very nice a great weight on two scholar also it good very very what you might call very odd given very dispatch dispassionate monk who wandered all over the India without any money you know like just depending on God so he told me once on his way to R in Devon he was going from Mathura to win Darwin always by foot so it's going and then somebody gave him some food and then asked number bit but Adi he tell me a number so what does it mean it's a it's a sort of thing in some parts of India they play the lottery and they will ask a holy man tell me a number because if them the belief is the holy man says it and you have some such number and you're going to win the lottery and be rich so this Swami he alright wait here I'm just going to run down which is just a few kilometers ahead just a little ahead on the way back I'll tell you soon that man who was there he said ok I'll wait here the rocky bit if you're here on the way many on the way back I'll tell you something so I said what did you do because he's waiting on the railroad said I went to Vrindavan and stayed there for seven years there's the advantage of being a monk you can you can go anywhere and stay anywhere as long as you want and then you can be bet any time you want also anyhow why did this come up astrology so it's a really big thing really big thing and if you say what is more popular astrology is much more popular than any way than any any religion or anything like that astrology he will immediately have people following you around if you're a good astrologer Vedanta teachers you're a dime-a-dozen is it doesn't really matter who cares about metaphysics after the class I won't tell you now I have a really nice and funny story about astrologers my encounter with a group of astrologists in India but I don't want it to be recorded so they might feel hurt you know and so after the class you remind me I'll tell you so this is a school of thought oh so an ER doctor huh new doctor is the Vedic dictionary dictionary the dictionary of Vedic terms remember there were scholars who memorize the whole thing so thousands of terms new doctor all of these six were used to were useful for studying the Vedas so that is why they are called auxiliaries are Veda on the limits of the Veda near octa and then the next one is Chanda Chanda is Vedic rhyme or Vedic meter you know how the Vedic hymns are composed yeah that makes six right Shiksha Kalpa by ocarina nyan dojo tisha yeah six and he says all of this knowledge is secondary knowledge lower knowledge relative knowledge then you might be wondering you should ask what was the higher knowledge then that's what we are reading here but he says no no no even this which you're reading is part of the Vedas right this is part this is the open Isha's are part of the Vedas then what is the higher knowledge a Vedic Veda crime a Vedic meter they call it meter ne T re basically the technology behind Vedic poetry chandus nobody still curious about what is the higher higher knowledge this is what we are reading no actually precisely not not quite this what he says next is para yad aksaram adhigam mati the transcendent knowledge is that by which the the Akshara that means the ultimate reality is realized so precisely what he means by that higher knowledge is not even the text of the open ocean it means realization itself it means realization itself brahma gana that flash of intuition that moment for which we are doing all of this you make the breakthrough that I am Brahman that knowledge that is the higher knowledge which is meant by pura vida' the transcendent knowledge of course the Upanishads embody that higher knowledge they point towards that so in that sense this is in a secondary sense you can call it the para Vidya all right time so time also if it's an objective reality outside it is not it cannot be the ultimate reality then there is also another group which considered the directions not space itself but the directions not east-west so in Hinduism in ritualistic worship in Hinduism the directions there is an auspicious direction there are directions to the directions to be worshipped so in Hindu rituals for example there are names for each of the directions not east west south then north east not waste not Southwest like that up down and there are offerings made to the directions and there are people who want to know which direction it is auspicious and there's a whole science called wasps to which is again very popular and it has taken in another spin-off we just got a life of its own very popular so that considers which direction might be auspicious if the setting of your house where should the door be and the windows be where should the water be kept where should be the bedroom and the worship room all these and there is a whole thing underlying temple construction huge amount of study has been done and part of that is which direction should it face the deity which direction to the worship be done which what is the placement of the different structures in the temple so directions and directions are really important some people specialize in that and they give it central importance so that's the point of view and is it an objective thing yes then it cannot be the ultimate reality that's what god of palestine remember he is not criticizing these these sciences he's not criticizing these beliefs also he's just saying that not the ultimate reality and he has a reason for that he says because they are object there they are objects and that object is always dependent on the on the consciousness into which the object appears it cannot be the ultimate reality the the two the two arguments of God Father object and no object is borrowed existence and as an idiom that the the transient impermanent if anything is an object if anything is impermanent it cannot be the ultimate reality there is something underneath it something which is more fundamental and what is fundamental is you the permanent subject the studia then another group wada ET wada vida so different points of view there are people who specialize in theories and points of view ideologies you call them today and they become the reality for these people they can give up anything but not their point of view so the point of view the ideology is you know today we have capitalism and socialism and the Marxist point of view and the leftist point of view liberal point of view the conservative point of view this becomes the reality for them but they are all again their objects to the consciousness which is free of them which which actually gets them existence ideologies is so powerful people can fight and die for them and they have been before a poor time being people were fighting and dying even now for religion and in the 20th century onwards for secular ideologies like communism and Marxism and things like that so they fight about it I remember just Dave for yesterday was it yesterday day for yesterday I was at a lecture this is an auditorium called a Skirball auditorium a Scerbo and just by a chance I got to go there I heard Zajac was lecturing there Slavoj Zizek is is a superstar in philosophy today in continental philosophy he is if you look him up well don't he is enough to drive you mad and he has got the most extraordinary mannerisms I've ever seen when he speaks that makes I think that's part of half of his appeal probably and he is he will shock you just in just about every sentence and he wants you now I'm going to say something horrible so he's a Hegelian Marxist post Lacan Yin Freudian something something something and he's a superstar if you google him I went to the there there are a I mean to hear him speak one hour talk one hour question answers there were I think 500 600 people and almost all of them youngsters almost all of them had long hair and a little unkempt and backpacks the students from NYU are nearby and all they're very well read in something or the other and they would he get to argue with abstract points of Lacan and and and Hegel and Marx and the subject of the talk was on your marks so everything is put in such a way which is provocative and interesting and once you know mind he'll say but to come back to the topic which in two hours he never did but people are so passionate they're so passionate they went forward to ask questions and one guy was student he was asking questions and he wouldn't stop but did the organizer came and told him to give others a chance I was behind him I never got a chance to ask a question because so he wouldn't stop and when they said he'd let others speak he said he said call the cops I will not stop asking Yahoo the question is here so polite there he will not let go of the mic so like that but so passionate you might say it does it faintly remind you of when you and 19 or 20 so it's good to be passionate about some intellectual cause when you're a teenager like that but also good to grow out of it Gordo father wants you to grow out of it not to stop being idealistic but being idealistic in a more mature way I think many of the questioners were more more interested in showing how much they had read rather than asking a question and it's kind of cute you know when you see that in a young person I think the philosopher also liked it so he's won one questioner said I'm not sure I understand what's going on here but and then then say Jake he he's he's Slovenian I think or Hungarian he laughed and he said it is good you say that because most people don't understand what I say or what they say also one not relevant but one one thing he said see this is the way he operates he said I'm heavy Eastern European accent is really John it is opium of the people that is old Mark said that religion is the opium of the people well opium of the people opium of the people that is old gone now there are two things which are new opium of the people what are the two things he said opium and the people opium means he said I can say this crowd speech especially this crowd was gathered here most of you are using or you have houston either at least antidepressants or something mild something prescribed are also hard drugs are both and it's a widespread thing for the first time in history he says large numbers of people all over the world are medicating themselves using drugs of some sort or another sometimes now out of necessity or whatever but is a fact the first time so there's a good point and then the second thing he said the people themselves are also what he meant by that there is the rise of politicians across the world who are populist who promised to people whatever dim their you know their worst passions are I will fulfill it for you and they rise to power in that way so so but the way he put it you see these are well-known facts but where he put it opium of the people and he said opium and the people these two are the problems right now not religion anyhow wada et wada Vdara points of view philosophies and there are people who can of a precise verdes ideology ideologies and this becomes the reality to many people by the way which I said right now that these are what is what what is our ideologies now this is obviously not what unearned agreement he means something different his commentary says by wada means various I'll give you the exact examples he gives what today you might call the whole range of fanciful New Age ideas all meant for the same thing better health better relationships more money things like that so he says some prescribe he says some prescribed stones some prescribed like loudest lot of things I went to a conference once in which the whole conference was about these things a twosie all crazy ideas and some of it might be have some truth in it but crystals and light therapy and aroma and this and that and a whole range of things all of them meant for curing your disease are giving you money or getting better relationships Swami Vivekananda when he was here he was subjected to treatment by somebody's magnet treatment effort he felt some pain chronic pain he had some of it may actually work but anyhow the problem is people make it there their philosophy of life that's what I'm all about everything is that only so that's what he's against vada ET vada be the various kinds of ideologies or certain cures or things like that then Bhuvan on eet tattva Daha or the cosmos in those days 14 worlds were considered to be the gospel they the ancient Indian idea of the universe was there 14 planes of existence this universe physical universe is one of them today you have an interlocking system of multiple universes so this is 14 universes boo brewers were Mahajan etapa seven heavens and then the seven seven hells nasty and nastier and Esty Esty so things like that and people consider that to be the ultimate reality but all of them are rejected why same logic it's an experience in your awareness comes and disappears in your awareness it cannot be the ultimate reality that your awareness you the awareness are the ultimate reality twenty five but do remember the astrologer story reminds I'll tell you mana eighty mono Vida mana ET mono vida booty Rita chatted be da ha food irritated Vida ha chittim it is it a video system it is it widow her mother monitored Vida her mother mounted three schools are mentioned of a one two three four four schools are mentioned here one is a sophisticated kind of materialist who said we are actually mind mind itself is the reality so a particular kind of what is called charvaka school which considered the mind to be the reality so that's what our on the Gary says but today you might relate it to the psychologists I want to do that today but that's not on the Gary because he didn't know New York him in the 20th and twentieth century especially twentieth century from the Second World War onwards with the influx of Freudian psychoanalysis here it all became about the mind and not even the conscious mind the unconscious mind what are the Swami's I think it was Ashoka energy who said 1950s in San Francisco he said beware of them they will integrate you disintegrate you and reintegrate you till you are a mass of patchwork overwhelmingly the the whole thing in our life be or all power was attributed to something called the subconscious whose very existence now is taken with a big question mark which is being put now by the latest advances in brain science but anyway it became very very popular and specially here this was the hotbed maybe even more so than Europe I think the European psychoanalysts found I think Anna Freud was here right Freud's daughter granddaughter grata daughter Karen horney was here district I saw the Karen harden eye institute one day way so everybody I gathered that in the 1950s and 60s they had their own therapist like in India you say my guru here you have to have your therapist and he plays more or less the same role as the guru and guru played so you have to lie on a couch and tell all whatever comes to your mind and he will seriously take it down and then give you conclusions about your life and will it help yes eventually how will you know you're cured when the times your analyst says you're cured how do you know you even have a problem the fundamental thing is you have a problem usually no I'm alright it's a very serious problem you are you're repressing the problem if you come with a problem okay you're admitting admitting it if you say you have no problem you're perfectly all right then you are in serious trouble because there's something which are completely suppressing that's a joke because Freud himself it's he is unfairly treated he was actually somebody asked him that in your system how do I know or how do we know if anybody's normal or not because you seem to say everything is abnormal whatever you do or I do you are abnormal you are a patient then what is the definition of normality and he gave a beautiful definition of normality fried he said the ability to love and to do your work very interesting can you effectively function just just effectively you don't have to be a super achiever just effectively get your professional and personal life in order just make do one and second can you have nice relationships with people around you usually in severe mental dysfunction you will see both of these are immediately affected severe so Freud give that the definition which is financing which is a really good working theorem practical definition of normality anyhow so psychology became the big thing Freudian psychoanalysis and that first of all there is something wrong with you and I will set it right when when is it what is wrong that only I know you don't know and when I when will I be cured not only I know you also will not know will you feel any different no you may not but I will say you're killed and it will take years and thousands of dollars so what happened finally there is a Time magazine story about why it fell out of favor in the 1980s onwards cover story I said one financial reason was there because I think the medical insurance and all they would not cover psychoanalytic sessions they're expensive and not closed-end where is the end to it there's no end for three years four years five years seven years and the other reason was why they it got of a lot of bad press like you know things like implanted memories people suddenly awakening oh I have been abused as a child now I'm going to sue my father and mother the poor father and mother suddenly he you get hit with a lawsuit so and things like that and then we actually investigated and found to be false not the fault of the person who's accusing also it's something that is was integrated into that person's memory by aggressive analysts who are forcing a solution upon you your problems are due to this kind of abuse perpetrated by that person and this so actually did it happen you feel actually it happened it memory works like that memory works like that especially past events if you're strongly told that store story again and again and you want to believe it you will actually feel it happen to you will reconstruct the story it totally may not have happened and things which actually did happen to me we may have completely forgotten also so it's difficult to say I'll come to you I read a book called the seven deadly sins of memory like seven deadly sins so seven deadly sins of memory some of them were sins of commission some of omission which you cannot remember some you remember wrongly it was a book of the modern book of brain science and they it's all based on and neuroscience rather than Freudian science and another reason why these things fell out of favor was the certain growth in neuroscience we are Ramachandran who works in California in one of his books he shows some problems a person has and the psychoanalyst gives a very deep rub analysis about what his mother was like what his father usually its father and mother problem everything what his father was like mother was like and specially and because of that this person is traveied had having this kind of trauma and the neuroscience explanation was very simple it was a particularly Jinora chose treated it became already now which will you take which is the reason so mana a team a Nevada the north of the mind say mind is the dominating reality okay two questions were there if you still remember your questions yes not the problem definition of libido you give a powerful definition libido we generally define live into a sexuality but he said he give us such a broad definition he said any movement from the subject to the object is limiter which is a very very daunting kind of our understanding that why you are moving out words into an object I mean see he is not criticizing it actually is not even speaking about psychologists here if you go beyond and the Giri is speaking about a particular school of materialist which says mind is real is you but anyway I am saying that about psychologists but remember the whole criticism here is not about the particular series themselves it says whatever you are saying it's an object right because it's an object it can't be the ultimate reality so the mind also is like that it is true I remember I had a very interesting before I became a monk the student counselor she got to know that I'm going to become a monk so she called him called me in for a session I was in and college at that time and it's very interesting it's Freudian psychoanalysis so she came to the conclusion that you are trying to your father is religious you're trying to please your father that's why you want to become a monk well then then then what is it now that you know this it'll be ok will you build it then I became a monk after that now I'm not saying it doesn't work there might be some trick to it but who cares I'm glad I became a monk so but anyway mana a teaming a beta there has been a move away if you know modern psychology away from psychoanalytic methods towards more more towards the conscious part of the mind rather than the subconscious so things like cognitive behavior therapy which is where the agency of the patient they don't even call you a patient they call your client the agency of the client is given more important than your subconscious you are involved in your own analysis and treatment and reason is brought into play the very idea of Freudian psychoanalysis is that reason is not important the subconscious does not function on reason but here reason is bought into play and it's your conscious decisions are taken into account and it you are you work in your own treatment let us say so cognitive behavior therapy and these sessions are actually paid for by medical insurance also so they have become much more popular now I know that some analysts used to use hypnotism in towards your past and to the subconscious of the mind rather than the conscious mind but what God our Father would say say he will take a much you would step back further and take a larger view of the you'd see the bigger picture mind itself subconscious mind conscious mind is it an object in your awareness yes by then it's it's not the reality something that comes and goes conscious mind subconscious mind do they have any effect on deep sleep no yes of course Krunch mind and body both are at faults in the sense of both our appearances in your awareness that awareness is you the awareness or the truth so it's so life-affirming it's so strength giving you are the truth see all these things are saying it's not the world out there which has power over you it's not a reality which dominates over you you are the reality it's not some personal guard sitting in the clouds who has control over you you are the reality not that one it's not even the mind it's not even the senses not even the world outside not astrology not what student all of them in their respective spheres can be useful you are the Lord of all of them you are not a servant or a puppet in the hands of cosmic forces yes no they don't they don't they don't it's for the first time in modern science and philosophy they are beginning to that hard problem of consciousness the beginning to think of consciousness as apart from the physical world even here also they have not yet understood consciousness apart from mind they keep thinking of mind and consciousness interchangeably yes and I know you understand right right right yes and I'm saying there is good you repeated it and it has to be repeated in number of times you know procedures for better health for physical health mental health social health even the ideologies I was in sort of making fun of or even I would say astrology or something like that all of them have their place remember God our Father is not saying that they are wrong in the sense that they have no value at all no they have a relative value is again and again saying that how remember when we say something is false did I not mention they are relatively true so even see if something like a food in a dream satisfies your hunger in a dream it has a relative value in that dream setting in this world also all of these things have their value don't mistake it I will repeat it again and again don't suddenly think with you this is the way to depression then this is their understanding advaitha misunderstanding advaitha can be very dangerous it can lead to depression and suicidal tendencies you think nothing is real in the world thing no no no at this level everything it continues to be exactly what it was what advaitha is doing is pointing to a deeper reality in contrast with which these things are false in contrast with which higher truth these are lower truths but if this body is sick I'm feeling pain and discomfort will this medicine prescribed by my GP work or not yes in spite of what go to policies you're misunderstanding gora body if you think that your body is saying your medicine will not work in sport No he's pointing to something deeper than this I wondered % use everything that science has given you religion has given you the modern world has given you including Freudian psychoanalysis including astrology or whatever use all of that don't be a slave to them don't let them be the dominating ideology of your life let this be the truth this is not another day another ideology it is telling you that you are the truth to put it in non philosophical terms it puts you in mastery of your life this one and then deploy all the knowledge all the knowledge serves you it because if you take them as as the truth in all of them in every case you will see it makes you asleep it makes you a helpless puppet if you say I am ultimately dependent on medicine ultimately not for the relief of the disease or this pain ultimately that is what I'm dependent on ultimately it's my therapist I'm dependent on with without that I am totally gone No then you are wrong whereas this Vedanta it roots you in reality and then let the rest of the world take its course if medicine see you are suffering heavily you're suffering deeply due to some kind of maybe illness or something doctors are working day and night to do something maybe now at one point you have to let go a little bit right if you take some time maybe three months or six months later they'll come to a diagnosis and cure you and in between the body might suffer a lot if you have this kind of a conviction and clarity you have a lot of peace of mind of peace of mind it could be physical problem relationship problem economic hardship mental problem the worst of all will be a mental problem because the mind is the closest to you right I hope that is clear there should not be any kind of confusion at this level Vedanta being so powerful is also dangerous his high level Plaza fees the more subtle they go and closer they come to come home to yourself the more potential they have also of causing damage if mishandled this empowers you but you use all of them one of our I told you earlier also about psychology in our order we have two schools of thought about psychology in spiritual life one school of thought is and that no take your problems to God depend on God for your problems don't dabble in this even mental problems make it to God the other school of thought is no I know one of one of our teachers was like that he said of the second school of thought he said look many people who come have psychological problems they don't really have spiritual problems so a good knowledge of psychology the latest what psychology can offer us today and this is a lot it can really be helpful it can really be soothing you can solve a lot of pre people's problems you can counsel them with the help of psychological understanding so that's another school of thought they say that if you have a stomach ache you are going to a doctor a physical doctor so if somebody has a mental problem why should they not consult a psychologist in spirituality will work equally well for both of them [Music] yes to be healthy is important in spiritual path and you said it might make you more of a better aspirant a better seeker so yes so don't be misled about that then the next one is another group consider the intellect would irritate ad vida huh okay what's going to come here hmm are different schools of thought three schools of thought or two schools at least you know the the the world of Indian philosophy is divided into several schools of thought one of the best Vedanta Advaita Vedanta but there are many others so two are going to be mentioned here one is the school of Buddhists the Buddhists have fundamentally for schools ancient with this ancient Indian Buddhist have four schools the sautron tikka vibe harshika VG a Nevada and mad Jamaica soon Nevada so I will not talk about the differences only one which is being mentioned here Buddha teacher tattva daha this is a school of Buddhists they are called the V Gianna bodies what they say is the ultimate reality are flashes of VG Arabic Ghanim is a mix of consciousness and intellect understanding awareness and not constant flashes a series of quick flashes and he said and they say that if you look inside if you actually meditate that's what you like see your experiences as a stream of flashes of awareness it's exactly what William James came to after contact Hume David Hume when he said when I contemplate inside I found find a series of perceptions perceptions feelings thoughts memories in the one continuous series other than this I do not find any self he said William James called it I think he is the one invented stream of consciousness the term this is what these thousands of years before that I mean nearly 2,000 more than 2,000 years ago within a couple of centuries of the Buddha this school had come up it is called vegan Avada what's Ubuntu and others were they were great teachers of this school began Avada they say consciousness is the ultimate reality so then that's what got about is saying no according to them consciousness is not one constant consciousness it's just like a flashing strobe light continuous series of flashes why would they say that they say that if you actually look inside introspect that's what you'll see is happening what's going on there yeah we can we can close that door let them let them come yeah let's pull the door closed yeah that's it thank you if you introspect inside you will see that's what's happening a flat a series of flashes of awareness another reason why they say these are flashes of awareness is not one constant thing is because the Buddhist idea of reality they define reality as causal efficacy they follow this carefully causal what happened that's it leave it leave it alone it's just finished it's not such a big problem causal efficacy is the definition of reality what is causal efficacy a cause will produce an effect reality is something that has an effect on other things example you see water how do you know it's real water or a mirage you go and drink that water if it's wet and it satisfies your thirst then it's real water so it has a causal effect it does what it's supposed to do if it is if it's causally efficacious if it produces the effect then it's real it's a pragmatic definition of reality I mean let's put it in simple words if it works it's real but if you go close enough and examine it and it turns around to me out to be shimmering air in the desert you call it oh it's a mirage it's not real water looks like water it's not real water why it doesn't work like water looks like whatever doesn't work like water taught like water it's not water so causal efficacy is the test of reality Vedanta does not agree god apart they would not agree why not you know what God apart would say remember his dream thing he will say that in my dream I don't know I'm dreaming I see that oh there's water way let me test it my Buddhist teacher told me that if it feels wet and if it satisfies your thirst then its water I go there and truth be asked true enough it feels wet and I drink it and it works it satisfies my thirst so it isn't it real yes it's real by the test suggested by my Buddhist teacher and next moment I wake up and see the whole thing was a dream so causal efficacy is not the test of reality in a dream thing could be causally efficacious in one level of reality things could be causally efficacious and the next level it could all be canceled and shown to be not real you understand but let's go back to the Buddhist why would they say consciousness is momentary why would they say their flashes of consciousness why not one constant consciousness because if causal efficacy is the sign of reality something has to be causally efficacious then to be causally efficacious a cause has to produce an effect for a cause to produce an effect the cause must change there must be a change otherwise nothing can happen to something for something to happen there must be a change now when should the change happen at every point of time because if at any point of time there is no change you cannot you have to say that it's not producing anything causally efficacious if it has to be causally efficacious at every moment it must be changing changing at every moment we follow this it's a simple reasoning it must be changing at every moment if it is changing at every moment it is momentary in sanskrit Shaniqua momentary so the Buddhist says not only are things impermanent where things are also momentary they don't it's not that it is created will last a long period of time relatively stable and then will disintegrate no it is not relatively stable it is disappearing moment to moment to moment one person went to a Buddhist teacher to for clarification on this a Tibetan teacher very nice conversation he says teacher I understand that things change and things are impermanent I know I was born this body was born one day it will die and also in this life also things change but why do you say it's momentary that I don't understand is everything changing moment to moment and the teacher said remember when you came to become a Lama a monk you were a teenager now you are 50 years old quite some 40 years have passed or 35 years have passed and how much you have changed he's yes physically I've changed so much right yes change do you agree yes I agree over 35 years yes I agree and all that change did it happen at once no it happened or did it happen in installments no it happened continuously over time that's what's basically meant by momentariness if you dig into that continuous change you will get end up with momentariness and not of modern science agrees with that but anyway the point here is the Buddhist school says it is flashes of consciousness you know what advaitha would say to that later on God a bother will deal with this particular school because it's pretty close to Advaita Vedanta non-dual Vedanta so you'll deal more carefully with this school but basically what advaitha would say to that is actually what you're doing is you are not distinguishing between the momentary flashes of intellect the working of the mind and the constant consciousness behind it so it seems to be the consciousness is flick flickering in and out it's the untuck karana the inner instrument the intellect which is changing fast and it's the nature of the inner instrument with these modifications it changes fast but the consciousness behind it is not changing so that's what with anta woodchip say but they take the two together they call it like William James said a stream of consciousness according to Vedanta it would be a stream in consciousness but consciousness itself is not a stream it doesn't flow it shines and is is that it is just is then the next one committee chit davido some consider memory to be real and this is actually where the Freudian psychoanalyst would fit in absolutely so our memory our subconscious our accumulated life story may be past lifetimes that is what is real then one more school of Indian philosophy comes next Dharma Dharma chatted with aha merit and demerit there's a school of philosophy called purva mimamsa purva mimamsa among the hindu schools traditionally there are six schools traditionally means nowadays the way we see Hinduism so six schools of author of Hindu philosophy Naya way sheikha Sankhya yoga purva mimamsa and would term Imam some more popularly known as Vedanta this one so this one is three and this one is also one of the schools of many schools of Iran but the other five schools among them one school is called purva mimamsa and this is that school he's referring to what do they consider to be real ultimately at the root of the universe is our Karma is all that we sentient beings have done and that's what is giving us this these life experiences good karma what is the law of karma good karma which is Dharma Dharma generates merit puniya in sanskrit Punia merit and merit translates into pleasurable experiences suka so all the pleasurable experiences you are having in life we're on the class I don't know it's pleasurable or painful experience depending on our Karma so that is because of merit and if I intentionally do things which I know to be wrong our Dharma intentionally done wrong acts why would anybody do intentionally wrong answer knowing that they will lead to unpleasant circumstances because we are overwhelmed by either temptation or fear anytime that we consciously do something wrong you'll see either temptation or fear in the back at the back of it I can't control myself or I'm forced into it by some kind of terror or anxiety so fear or temptation so adharma leads to demerit which is in sanskrit called papa and that demerit produces unpleasant experiences in life until any kind of relationship economic physical mental unpleasant experiences in life that is called dukkha so our suka and uka are the result of our own accumulated merits and demerits what we have done in past lights Papantoniou and those are the results of the actions we have performed deliberately done good actions deliberately done bad actions so this is the philosophy of the purva mimamsa kerr they have a term for this accumulated merit their own technical term they call it uh Trista Trista and that determines our life so this is their fundamental philosophy and from this flows that basically what is important is not all your philosophy or your yoga and meditation all of that good you may do it they'll say it's cute but but what really matters is your action in this life and especially Vedic ritualistic action from which we get a cut they get a commission out of it huh thoughts will have ultimately they say actions are most important but thoughts contribute to that there's mental action also yes but but they are more interested in a particular kind of action which is a religious action which is a ritualistic religious action sanctioned by the Vedas from which they get a commission out of it the priests so there's money involved there anyhow I'm being unfair to them but their idea is this is reality all of this god of other rejects mercilessly then comes next one punch Irving Shaka meat tak puncher Bing Shaka a tak shoving cha et chopper eh shuddering JA ET chopper a a cut ring Chaka it Yahoo a cut ring Chaka it Yahoo and a teacher pari and a teacher pari many of the ancient Indian philosophers with great classifiers whole of the universe they will reduce into 23 categories or some say 25 categories some say 31 and so on we do it to remember our chemistry class periodic table well so he says some philosophers by my counting this is the twenty-fifth one punch Irving Shaka 25 categories are there what are the 25 categories through this philosopher it's a famous school of Sankhya the Sankhya philosophy the master of Sankhya philosophy was Kapila capillary she kapila muni so in bengal at the confluence of the Ganga and the Bay of Bengal there is Kapila ashram order that's the place where copula is generally worshipped or something so he is the founder of the Sankhya philosophy according to them huh ganga sagar yes according to them 25 fundamental realities the whole universe can be classified into twenty-five realities what are these 25 realities fundamentally consciousness and non conscious two realities consciousness Purusha pure awareness which you are and non conscious material nature called prakruti prakriti's the non conscious reality this entire universe pretty scientific that way I mean what David Chalmers is proposing as a solution to the hard problem because calling it pan psychism it's somewhat pretty close to it the sanction formulation he doesn't know it but it's very close to what couple have formulated I think four or five thousand years ago so material nature the universe called prakruti prakriti's the source of the material universe and the material universe itself is divided according to them into 23 categories what are these categories first remember it's subjective it starts from from inside out so the first emanation is intelligence but the second one is mind - third one is a hunk our ego or fourth second one is ego and third one is mind and then comes the five elements space and fire of air and fire and water than Earth then comes the experiences we get from these five elements that is farm and sound and and all of that and the sense organs the five sense organs by which we experience it and the five organs of action karma indriya how many does that make it makes 23 yes - twenty-three products of nature plus nature 24 plus consciousness 25 categories so he has talked about consciousness God a father should be happy no no no he's saying consciousness is one reality and all the other objects are also equally real two kinds of reality conscious reality non conscious reality and he stops there he does not come into a unity or non duality it's like saying he a snake and rope so there are two realities one is a snake reality one is a rope reality no no no it's a rope which is appearing as the snake there is no snake apart from the rope but he says that no there is a nature physical nature and there is a conscious reality that is twenty five those who say twenty five god epatha does not go into all these details he just says there are some who said nature has twenty five aspects there are some who say twenty six so this is the yoga philosophy which adds one more category to it what is that God Ishwara yoga philosophy of Patanjali then there is another one which says they no no there are 31 categories so this is the Pashupati the worshipers of Shiva which to the twenty five categories of potentially they add attachment raga which also includes repulsion then of idea ignorance nirrti fate Carla Carla time and Maya so five more to the twenty six to the twenty six so you get how many 31 this this is the pashupatastra is a simple short method of unceremonious method of dealing with them and they are all objective realities so dismissed then 27 loca loca Vida Prabhu low con loca Vida Prabhu ashram ah 80 Tod Vida ha ha Shama et tad Vida ha stripping stripping upon circum Linga stripping up um circum Linga para para matar pari para para matar pari so these are philosophers from 29 to 32 you've already reached 32 philosophical it would have be multi volume textbook to explain all of this and God our Father just dismisses them in a few verses so 29th is loca loca vida loca literally means the world but the 14 words we have already seen it's not that here according to an under giddy it means the pleasures to be derived from these words so there are people who considered the you might call them sort of cosmic hedonists what kind of fun or parties are going on in different layers of the cosmos and we want all of that so that becomes the purpose of existence growing from world to world to world and it's not so auditor I heard of sects of religions which say that after death you get your own planet and then you will go there and now these are the fun that you're going to have in that clan so basically people like this who say there are particular pleasures to be had in different worlds and that's the point of existence then there is another one a shrew mighty tasbih da da this requires a little explanation you have to imagine the Hindu society in India at that time which was dominated the structure of society was a rigid system of or called varnish Rama the four casks and their innumerable sub castes the Brahmins the priests and the scholars with the highest when the Kshatriyas the administrators warriors next then the white ship the traders the the third caste and then the sudras the laborers workers the masses of people forecasts and their innumerable sub castes and divisions among them whose effects we still see in India today I mean Indians know by knowing in many cases just by knowing the name and this title wind you can know sort of the background of the person and it was much more rigid and tightly organized in those days so there are people who consider these are the castes and then not only is your life divided into castes which determines your privileges in the entire structure who is above you who's below you your duties what you're going to do in life not only that it also fit there was the system of ashrama which means stages of life so there is the prematurely a student stage then there is the greased the householder stage then there is the one a Presta the retired stage and then there's sannyasa when you become when you leave everything and go up in your spiritual quest by yourself you become a a monk a renunciant four stages of life and for general castes but with lot of sub castes so a complex but rigid social structure and some people there are many who considered this to be the most paramount thing and we know even in India today till now we can see the effects of that the whole problem of cast cast ISM the terrible consequences which you can see and continuous struggle and strife and fighting going on because of that and so there are people who made it their whole that became the reality for people that is the social most important social reality Gorda part of course is having none of it then next line gajja literally it means the experts on gender if you see the commentator sub commentator he says these are grammarians who are continuously concerned with words and gender and usage so here literally he says female male and neuter these are the obsessions of those obsessed with gender but he said this means the grammarians the whole school of Romanians but I was thinking it's much more appropriate to apply to New York today you know legally in New York legally in New York State we have 31 genders 31 some of you look confused to google it you will be interested 31 genders are there officially recognized so I think God apart is speaking about us here in our 21st century Manhattan so it's sort of widely run out of control recently there was a big debate on the bathroom issue on which so I'm not going to talk about it because I know pit can evoke strong emotions but if it evokes strong emotions you then you then you are this this school of thought it's not such an ancient school of thought as we think it's very much current the Philosopher's ejek when we I had the talk I attended he mentioned it he said you all in New York today your obsession with gender he is a maxi so he says look the big corporations don't don't care have 30 bathrooms in a row they'll be happy they'll invest in bathrooms they don't care I think it did not go down well with many of the young people there because that's a hot issue for me many people I went to Columbia University to meet a professor and then I went to the washroom and then they give you a choice the washrooms are gender-neutral please pick your most suitable washroom [Laughter] yes and the people they were like and the day you know like here or these are general neutral bathrooms and here is a gender-neutral person look god make a man go man what what but particular gender daddy who you don't know okay but here he means grammarians but whatever it is whether it's gender obsession the gender obsession with grammar gorup odd as one point is it an object to your awareness yes what gender are you when you are in deep sleep nothing and then there are some who say para para para para para para para para matar Paree there are another who who say the higher brahman and the lower Brahman this is pretty close to Vedanta many vedantins think this way what is the higher Brahman the causal Brahman and the effect roman curia brahma and karana brahma causal Brahman is saguna brahman God the creator of the universe so creator preserver and destroyer the universe the God of religion and the God which is manifested as this universe these two are the reality what would God our Father say know according to go to father in in his structure waking dreaming deep sleep which is the causal one deep sleep Braga Ishwara is the causal one which is the effect what is the product waking and dreaming the subtle product is dreaming the the gross product is waking stool of sukshma karana the Sanskrit words important stool a gross sukshma subtle karna causal these three are somebody if somebody says this is the reality and Gorda pada will say precisely this is not the reality these three appear and disappear in one reality which is torreón which is neither cause nor effect in sanskrit car your car and of election of rama beyond cause and effect the a causal reality that's what God apart is speaking about and here precisely is what he's not speaking the causal year so many Vedanta schools they speak about this they speak about a causal Brahman and the effect ramen so this world is Brahman in a sense yes it is Brahman and the source of this world God is Brahman yes it is Brahman ah so this is the reality no the reality is beyond both of them but it appears as cause and effect so this is also rejected though it's pretty close to Vedanta if you say waking dreaming deep sleep this is the reality right no the fourth is the reality these three are appearances then the last one that's just read and stop you've gone over time Srishti it is rich davido lawyer a teacher taught Vida steer it is TTV daha city vada ha survey her to saruba da survey her to serve word up here is the point people conversant with creation called creation to be the reality so Big Bang specialists I was listening to a conference and I said that the whole thing about cosmologists what was the Big Bang and what banged what is the one with banged so big bang so did these are exactly the people he's talking about then light it at Veda her the knowers of dissolution call it dissolution the ultimate destruction of the universe the knowers of subsistence how the universe is persisting right now so cosmologists for example that is the highest thing steady it is today with hundred cosmologists what is god about this point Tsarevich ie her to serve other all these ideas are forever imagined on the self on you the consciousness all these appear disappear this is the conclusion so God apart has done a like what you call in PhD literature survey in 28 verses very quickly he has taken a survey of all the schools of thought which were available to him at that time twenty eight verses will stop here now the subject will become back to pure consciousness and the falsity of the world home Shanti Shanti Shanti he hurry he owned that set Sri Ramakrishna Aparna must