Video 27

28. Mandukya Upanishad | Chapter 2 Karika 32

Oh Bertram Carini wish I knew Yama diva but rompers a moksha period Etra steering he touched upon such tanu he he Mishima diva he Tahu swass Tina in Grove read - raava swass Tina Gousha schwa Vida was Tina stark show our astronomy swass teen Aubry Hospital the jato home shanti shanti shanti we're doing the Manduca carry kabir in the second chapter last time we did this verse let's start with chanting that verse again verse number 31 second chapter 31 swapna mater Drishti swapna mater Drishti Goncharova nagaram yatta and aruba negara Mata Tata Vishwa madam Tristram Tata vishwam Needham Tristram we don't issue which auctioning he Vedanta to be shocked Shani so this verse says gives three examples for what is the status of this world it gives three examples just like the what we see in a dream example one that's of course the classic example which God our Father has been using throughout chapter 2 dream so this world is compared to a dream remember by that what he means is as the dream is false with compared to your waking similarly the waking world is like a dream only because it is false compared to Toria to pure consciousness just as the dream world seems real within the dream so also the waking world seems real within the waking world so it's not with respect to the Waker than the wakers world is false just as with respect to the dreamer the dream world is not false the dream the dream world is as realistic but dreamer by dreamer I mean you in your dreams you are a person in your dreams with respect to that person the world that person is experiencing is pretty real it's only false compared to to you the Waker when you wake up and you look back upon your dreams you say oh it was a dream similarly from the point of view of turiya pure consciousness what our real nature this waking world is equally false that's what he means by dream it's like a dream Maya by Maya here I'll come to you here by Maya he means magic shop magic shop not you know Brahman Maya and all of that here mean just like a magic show so it appears to be true what a magician is showing but we know the magician alone is the truth not the the illusion the magician creates and gundermen a girl then there were no girl means a city in the clouds city in the sky we say castles in the sky when you fly you see clouds in different forms like houses and people and animals none of which are there they look like that but they are not true in themselves in the same way vishwam Edom drisdom and the whatever is experienced in the world the status is exactly like that with respect to the ultimate reality not here not right here this is pretty real and it continues to be so but the ultimate reality which is the consciousness in which waking dreaming and deep sleep is experienced compared to that this world which we experience in the waking reality is no more than a dream no more than a city in the clouds are no more than a magic show how do they know this Vedanta issue which actually this is known from from avid antic vision it's a Vedanta vision it's not something that is arrived at through common sense or something that is a product of scientific investigation when you analyze through Vedanta the way we did in the first chapter the analysis of the three states the Atman has four aspects waker dreamer deep sleeper and consciousness the real consciousness which appears as waked dreamer deep sleeper that analysis when you go through that then the world is revealed to be of this nature you had a question good right sometimes you can sometimes you cannot even when you know that you are in a dream you really are often you cannot change the plot though whether you can change the plot or not that's not a sign of whether you've woken up what is the sign of waking up in a dream is that you realize a dream to be the dream yes in the same way you're right waking up here would be a bit like a lucid dream not completely waking up from a dream when the blue dream itself disappears that part is not true because enlighten people even after they wake up they still experience this world and they live amongst us they don't disappear from this world that this is yeah there is a deeper reality which is my own reality and the reality of everybody else compared to which this world is also a dream yeah it's quite up quite a lot like that yes in fact one place where the dream example fails is after you wake up from a dream in you know you get up you sit up in bed the dream is gone you're not seeing the dream world anymore but in enlightenment it's not that this world will disappear for the enlightened person it will still keep on appearing but you realize yes so examples have limitations the dream example has this limitation of a film when you're watching a film you realize it's a film it's not really that there is a king kong is a giant gorilla who is coming to get you no it's just a movie and after realizing that it's just a movie the movie still continues the movie doesn't switch off just because you've realized it's a movie that would be awful it wouldn't be able to enjoy any movie at all so yes you realize it's a movie and the movie continues as it is and you really cannot change the plot of the movie also it continues as it is you only realize that it's a film it's it's like a dream it's like a magic show it's like a castle in the sky you had a question yes Drishti is point of view or perspective please come sit Drishti is the point of view or perspective if that's what you mean correct in fact what we dont't rise to give you is a change of Drishti a change of perspective when you have the Vedantic Drishti this this perspective you have got it that is realization when it becomes real to you not just intellectually changing yes come come come settle down yes yes [Music] [Music] maybe maybe maybe and maybe not because if you see the lives of enlightened people anybody would consider enlightened throughout history not just in a non dual tradition but in all traditions they did suddenly reality alter because they become enlightened and they changed it by magic the whole world became fantastic no when they did change the world they changed it in the way everybody else were through work em through sacrifice and through love and like that so that's why I'm resisting that idea that you can manipulate it just by thinking about it you probably cannot and you would not want to either why is it yes I understand what you're saying it's something like what they talked about what is that book the this secret or the memory the secret yes what you think about what manifested what you think about intensely that will come to be so that to the extent that is true for us it's also true for the enlightened person maybe a little more true for them because they are much more powerful that way but again remember no they're in Advaita they talked about that the reason being why would you want to do that the very fact that you would want to do it is an enormous obstacle to becoming enlightened it's because we invest this with some reality that's very good we would want it to be this way rather than that way the moment you want it to be this way rather than that way yeah then you are thinking that this is real so enlightened persons do they change the reality they do it of course they do it much more effectively than we can but if you look the best way to understand this is look at the lives of the saints how do they do it they do it by leading their very holy lives yes yes certainly certainly but enlightenment is not about that even before becoming enlightened one can still do that people have occult powers right so people can do that but enlightenment is not a means to getting those occult powers in fact every master has said that occult powers are an enormous obstacle to enlightenment this desire to become more powerful as an individual is is a very worldly desire truly powerful is waking up what gives you mastery in the film becoming another character in the film or realizing that it is a film realizing that it's a film yes to keep it in English connect asking me in English yes wish-fulfillment wishes fulfilled in the dream I don't see where these issues come up at all the point here is that dreams appear in your awareness the waking world also appears in your awareness you are that awareness this realization sets you free from samsara whether I wanted to have a cookie and I got it in my dreams yeah that could be alright but what does it have to do with this remember one thing before I go ahead with what's coming here next is a hammer blow it fit get it sir Vedanta is the final teaching of the Vedas this most ancient of religions the final teaching they came to the highest wisdom they came to we are talking about it and gora pod is somebody who states it without pulling any punches and is going to do that now to appreciate that we must realize that we are taking great shortcuts gora pada vedanta insists that when you come to vedanta one must have intense dispassion that is if you are full of worldly ambitions worldly desire not seeking the truth not seeking enlightenment I seek worldliness I seek to be rich and beautiful and powerful in this world or if it's not possible I seek to be like that in some other world in heaven then that is for you don't come here that's what Vedanta says if you're seeking enlightenment freedom from suffering you want to know what is the truth of this universe of what about myself and final freedom liberation salvation moksha nirvana then this is for you otherwise what's going to come next it will be very shocking it's the end of every worldly ambition whatsoever so unless one is a little free of all those things we we are not we are not perfect science yet but unless at least mentally we are ready to be I'm ready to be a Buddha I'm ready to be an Jeevan Muktha enlightened person then only the next verse will be a message of hope inspiring otherwise it will send us into deep depression what's going to come next so with its with that caveat that I'm going to go ahead you have a question yes true religion would say ish for God is the author if you want to see why is there a particular pattern or a scheme to it then the whole idea of causality or karma is introduced but again remember we are going beyond God and Carmine in this this this teaching this is finishing school for religion and spirituality God remember those 35 theories about the universe which we went through in the class he last class and we will class before that that included God and karma and he dismissed all of that by saying all of them are imagined or projected in the self in consciousness if even God exists God exists in your awareness right if God appeared to you God appeared to you what is first God or your awareness your awareness the universe appears messy or orderly to whom to your awareness which is first a miss universe are you don't look confused look at your own experience do you the universe's appearing right right so who's first in your experience your to see I am first the universe appears and disappears in my experience the universe seems orderly and nice in my experience the universe seems disorderly and messy in my experience and gurajada is interested in you that that experience ER he says that is fundamental neither the universe nor karma nor science nor religion not even God among the 35 theories which God Apothic if you remember one after another and he said he said all of these theories are there as an explanation for this universe but remember they all depend upon you the awareness so what is more fundamental now we are coming to the 32nd verse which is really important it is the most important verse in this chapter because it summarizes the teachings of this chapter and it's also one of the most radical statements of non-duality found in the entire literature of non-duality so you'll read it and I will explain we'll go about it to Ihram in two steps first I will explain it in general if you want a detailed explanation I've given a talk about this verse only it's called the ultimate truth you see it it's on on YouTube you'll see the ultimate truth the whole talk is on this verse I will what I will say it will be that that talk but in a much more summarized four [Music] yeah so it will be in a much more yeah it'll be in a much more summarized form if anybody else has got a phones please PLEASE silence this infernal devices so I'll just into two stages one is I will explain the verse then the second one will be we will do it a little more serious way we will go into Shankar Acharya scum entries written a beautiful commentary on the verse so we will do a close reading of that I will read out the original Sanskrit and translate and explain what Shankar Acharya says about this verse very interesting points he raises so let's do it this way now we are going into the 32nd verse non erode Oh nacho potty non erode Oh nacho patty no but do not Asaka no but do not Assad Hakka namu Mach shorn away Mokpo namu mock shorn away maka ETA shopper amar Tata it - ah para Matata what does God our Father say this universe this world and remember when he says this world for him it means whatever you experience in your waking state whatever you experience in your dream state and whatever is the blankness in the deep sleep state altogether is the world this universe grows subtle causal stool a sukshma car on this entire universe of this universe this universe has never been created will never be destroyed Nonnie roads are no cessation note but the no origination so this is actually a guru father's famous one theory is associated with him a jar Towada the non origination theory of the universe all throughout before this what was going on how did this universe come to be 35 theories were taken up one by one including if you remember starts with prana prana meaning there there ishwor a god so 35 theories were taken up and got apart the dismissed all of them then what is your explanation how does this universe how did it originate Goro pada gives a stunning answer it did not originate how will this universe come to an end it will never come to an end not because it is eternal it is always been there and it will never come to always be there not in that sense in the sense that it never was there and it never will be there so this universe has no origination no cessation and within this universe what about us we are more interested in ourselves so what about us I am in bondage he says nobody is ever in bondage nobody ever is a spiritual practitioner nobody ever is a spiritual seeker and nobody ever gets spiritual freedom moksha what is this he says this is the ultimate truth it thr para Marchetta known no cessation literally if I translate no cessation no origination nobody in bondage nobody who is a spiritual practitioner nobody who is a spiritual seeker nobody who is liberated this is the final truth all right so what does he what does he want to say besides wanting to shock us to understand this verse one must understand it in context one sentence keep in mind this entire thing what God our Father said is from the Turiya point of view from let's say from the absolute point of view from Brahman point of view from that point of view what does the world look like like this all right now why is this so stunning what is what is happening here what gora pada is doing is he is uprooting the standard idea of Vedanta which we have been taught what have you been taught so far what have we learnt in bailant in general in the larger context in all of religion but specifically in Vedanta what have we learned so far we have learned here is a universe a real universe out there some say God created it the materialists will say it was created by Big Bang that Vedanta seems to say it is Brahman projected through Maya now this world is created by Maya and then in that we are we are actually Brahman but we don't know that we are we are jivas right now individual beings we are in bondage bondage means every religion puts it in different ways Christianity will say we are under the yoke of the original sin and we are fated to suffer until we are liberated or we are under ignorance or we are under the bondage of karma or past karma or Vedanta tells us that we are in ignorance we do not know of a real nature that's why we are jiva's we are suffering we are in the Buddhism say that we are all under suffering because we are subject to desire and we must overcome this to get freedom from suffering so one Vedanta and all other religions the teachers we must become spiritual seekers momusu seeker after spiritual freedom that's the goal of human life so any other kind of says the goal of life is to manifest the divinity within Sri Ramakrishna says the goal of life is to realize God so we must become a spiritual seeker and becoming a spiritual seeker is not enough one must do something about it what do you do about it you become a sadhaka spiritual practitioner meditate and pray and do rituals and and serve humanity and and so many things have to do as spiritual practices sadaqa sadhna now you have to do and then what will happen one hopefully we will become Mukhtar saved enlightened we get Nirvana moksha where you are free from bondage so this is the story the plot and God our Father says none of it is true now one must understand this in a mature way an immature way what happens is it leads straight lead straight to either depression or atheism that's why bando caca Rika was regarded as the highest teaching and not given openly it was it's the most powerful of the Upanishads and was not taught open again it was considered too advanced for most people because the negative effect could be whatever little faith somebody has in religion that might be ruined that's an that's an immature way of approaching it but people have become like that they're having people who take it in that spirit so we must understand it in the proper context and what is the proper context what is the mature way the mature way they approach it then what will happen is we will really understand for the first time in a much deeper sense what is meant by this universe we will understand what is really bondage what is the real nature of bondage we will understand what is spiritual seeking and what is spiritual practice we will understand what it means to be free so all of these things which God apart is denying is negating we will understand the real nature all of them will point to our real self the the highest truth as much as it can be said so that's what we are to be going to we're going to try to do so we'll try to understand this what is God or par the same remember also if you look at traditional Advaita Vedanta as Shankar Acharya started as most of the other that way the texts in contrast to go to Podgorica it will seem as if God had his very radical and some scholars say gurupada said something else and Shankar Acharya taught something I have told you this earlier I asked a monk in the Himalayas do you think there's a difference between the teaching of God our Father and shankara's it's a an interesting topic in Vedanta non-dual in Advaita Vedanta I asked why is dead why does this why does there seem to be a difference between the two there seems to be a difference between the two he said go to part of a jug of Shankar Acharya so jagadguru take Shankar Acharya was a world teacher by world teacher means somebody who has to carry everybody along is to teach something which will be useful for everybody not just a score group a small group of people so Shankar Acharya he teaches everything the path of knowledge and that too in baby steps and also devotion everything else is there everything is there in Shankar Acharya stitching's and in his commentaries on the Upanishads and then I asked but what about God our Father then if Shankar Acharya was a world teacher what was God a father and his answer was gold about God about a chariot about Parker Mahatma see he the only way to translate this is what car means or somebody literally it means like you have a hobo here or a or a homeless person in the Himalayas it means a very desperate kind of monk you know who doesn't care for anything at all who will tell you the way it is as he has understood it you tell you directly as it is without caring for much for your welfare as it is what's going to happen to you when you hear that so Parker means not can don't care kind of person in the high Himalayas that's what it means in the lower planes it means like a no-good beggar or a or something like that so this accounts for the difference in their approach Shankar Acharya is much more considerate but it does not mean that they are teaching two different things as we shall see it's basically Advaita Vedanta which got a father stating stating but he's stating it without any gift-wrapping yes any kind of without softening the right so let's quickly look at the verse and what it means and then we will go into Shankar's commentary on the verse what is what does it mean no origination no cessation of the universe I'll use a couple of examples to illustrate the classic example of of clay pot so when a Potter shapes clay into a pot has he made something new has a pot originated from a Vedantic perspective no because when the pot is made please examine the pot take it in your hand and look at it where is the pot apart from the substance clay the material clay what you're holding is clay the weight is the weight of the clay the farm is given on clay the whole pot if you look at it as reality a substance is nothing but clay when you investigate the pot its clay on the outside clay on the inside the top bottom everything is clay is it still is a part the question advaita asks is is the pot a second thing apart from clay greater is there something else there when you say there we literally mean is it there at all is there a second thing there show me the pot apart from the clay let me take the clay away show me the pot you keep the pot I'll keep the clay no that's not possible and yet it seems to us this is crucial it seems to us there is a thing called a pot so what and Vedanta explains why does it seem like that because there is certainly something which has the form part which has the it looks like this it has a named part apart from the clay a new name is given pot and it has a new use you can put water in it milk in it so nama Rupa Viva Hara name and form and usage these are new and Vedanta does not deny them Vedanta puts all of them under Maya why what right do you have to dismiss name-and-form name is also a reality form is also a reality use its real use why will you dismiss it tell me why lack of permanence certainly not only that this name and form and use any of it is possible without the clay no they're not intrinsic to the clay and they're not possible without the clothes they depend on the clay if you take the Cray away what where will the name pot stand it'll hang in the air where will the form of the pot be there if you take the clay away will it be a shadowy clay in there no a shadowy pot in there no will there little be a little outline is there somebody else come you can come in and come in and sit where will they you can come here here where will the news be there you can you keep water in the pot suppose I take the clay of it can you still keep water in the non-existent pot no so name and form and use all depend on the substance in the same way in this universe Brahman alone look at it from the point of easiness everywhere Brahman is available as the substance I'm using what substance in a loose sense as the substance of this universe as isness as being in sanskrit subtle everywhere you find is it chair is Manny's woman is sky is earth is that isness we ignore it we don't think we think just a word it's not just a word it is d reality Brahma danta calls it sucked being the very existence of things that is the reality and the rest man woman sky earth all of these are name and form and transaction usage nama Rupa viajar this name and form and usage are considered to be Maya and it's a completely dependent reality upon the underlying business just as no new thing called pot was created no new thing called universe is created in this business how will you prove it apart from the easiness is there a universe logically no it's tautological if you for example the chair is if the isness being is taken away from the chair what will happen to the chair chair is not it applies to the entirety of the universe gross things like stars and galaxies and protons and neutrons they exist if existence itself is taken away from them they'll disappear they have nothing apart from that isness but they have a name and form and behavior introductions are different they're all of science and religion and politics everything is possible in this world transactionally it is all there but the underlying being is one and that one is ness is what we done - speaks about other than that no new thing called universe is produced yes no he acknowledges existence of Brahman that's what is pointing out he acknowledges the appearance of the universe he acknowledges the experience of the universe but he does not acknowledge a thing called the universe is produced yes yes when you get oklet's an object give a conscious not object is equivalent here you can call it here I'm instead of using pure consciousness I'm using pure being sucked it's the same thing in Vedanta being and consciousness are one and the same thing you might ask just as an aside a little logical exercise why do you say being and consciousness being means existence why do you say existence and consciousness are the same thing in Vedanta because imagine there were two different things if consciousness is there is apart from existence what kind of consciousness will it be if I say consciousness ease it take the ease away then what lap happened to consciousness non-existent conscious not unconscious non-existent consciousness so consciousness cannot be apart from being it was if we are existing consciousness the other way around seems to be more complicated because we have an intuition there are things which are other than my consciousness so being can exist apart from consciousness but apply go depart this logic if existence follow this is subtle if being or existence is apart from consciousness it becomes an object to consciousness and being an object remember objectivity being an object is the sign of falsity it becomes an appearance in consciousness if existence is there without consciousness then it's an object existence so it becomes an appearance in consciousness it will not be real it'll become dependent on consciousness there all right it's just an aside from let me give you another example and then when we move ahead this classic snake-rope example the snake the snake is imagined on the rope it is a mistake people see it in the semi-darkness and think that though there is a snake there but tell me was the snake produced was there actually a snake which came out of an egg and wriggled and came on top of a rope no it was a mistake Shankar Acharya asks was a snake ever born in the rope did it originate in a rope no and was it ever killed was it ever the body of the snake was buried or something no now when you when you realize itself it's a rope does the snake actually die and it has to be disposed of no there is no origination of the snake there is no cessation of that snake house there is only the appearance by error of snake Shankar Acharya says the snake is born neither in the rope the is the real snake being born in the rope is there a real snake being born in the rope no is there you say no no no the snake is in the mind but let me ask you is there a real snake in the mind it's even more impossible what is there is is an experience of a snake an imagination a projection and error but not a real snake wriggling about in the mind is it ever born by a conjunction of the two apart of joint effort of the rope and the mind no the error is there because of a joint effort of a rope and mind but real snake is never born either in the rope or in the mind or in both so there is no slow generation of a snake and hence there is no real cessation of a snake what happened there was a mistake that the Rope is a snake and in a mistake was corrected so in the same way it's not that of universe originated in Brahman and then somehow it was removed again no Brahman alone exists or that pure consciousness alone exists it's misunderstood as this this I'm having an extraordinary optical illusion here from my point of view I can see the holy mother in that other building can you see the picture the picture of the holy mother straight can you see from here if you can't see from there maybe you come here and see I can see straight on the wall of that building now this is very symbolic holy mother is Mahamaya herself she projects herself out there as the universe this is what you're seeing you're very blessed to see this this is the moment of enlightenment she is there but she appears out there so in the same way you alone the pure consciousness you seem projected out there as a universe like your dream for example so this universe which is projected out there did it begin no there can it have an end no beginningless endless beginningless Li not there endlessly not there the wrong understanding is when you say it has no beginning and no end no origination no cessation you think your which an eternal universe is talking about just the opposite it's beginning it Leslie not there and endlessly not there but beginning Leslie and endlessly appearing like that this is knowledge okay let's go further ahead just one point here I mentioned it earlier this whole thing if you reduce it to a scientific or to a philosophical analysis the question of the relationship between consciousness and its objects how do you experience life you experience life as a sentient being as consciousness and experiencing things people your own body your own thoughts and a world out there so basically if I reduce it to two terms consciousness and its objects what's the relationship between the two I have mentioned this earlier four approaches I've mentioned broadly it's good to put it here we will see what are the four approaches and see what go to bother is saying four approaches consciousness I'm calling it see what consciousness you the consciousness just now you are the conscious being and whatever else you experience object object means what starting with your thoughts what's the first thing that comes in front of consciousness your mind thoughts ideas feelings next thing body with its sensory apparatus next thing external world people and events and things happening all of them are objects to consciousness now the question is neither by association nor origination what is the relationship between consciousness and objects so one there are four options I'll mention four great theories one is consciousness originates from the object the world of time space matter energy over when it's created in the Big Bang and over time organized itself into galaxies and stars and planets and on this planet matter further evolved into living matter and living matter further evolved into complex living matter with nervous systems and brains and in those nervous systems and brains somehow consciousness originated this is the materialistic idea science materialism some materialism object is real and consciousness is a product of that object are you with me are you agree this is what science says what materialism says no more or less the opposite theory is held by a religion consciousness produced object I'm using philosophical language this is called theism what do I mean by that let me tell you all the theistic religions those religions which believe in God there are religions which do not believe in God so for example Buddhism Jainism is another one so Sankhya in Hinduism but those religions which believe in God they believe in a creator God God created the universe common to Judaism Christianity Islam in our in Hinduism you have got Vaishnavism shaivism shaktism God is the creator of the universe basically in our language consciousness is the creator of the object consciousness is the creator of the object by a universe but what is what do you mean by universe object time space matter energy and this God who is the creator of the universe if you ask these religions conscious God or unconscious God until also of course conscious God not an unconscious god so consciousness is creator of the universe our object a third theory is consciousness and object are parallel neither creates the other this is the Sankey idea nature time space matter energy Prakriti is eternal independently existing and consciousness is also eternal and independently existing this is pretty close to what right now in the 21st century is being promoted as pan psychism David Chalmers another if you google it you will find so he doesn't know it was 5,000 years ago Kapila said this for exactly the same thing so this is one one theory and a lot of things are happening now just last week I saw you might have seen in the news it was there scientists in UCSB University of California Santa Barbara two scientists have proposed that consciousness could be ubiquitous it it it's just universe has a dual nature the material nature and a conscious nature so everything in the universe in some sense is conscious and he he relates it to some kind of vibration and synchronicities in vibration something like that not that I agree but it is something like this that there are these two realities in this universe and they don't this does not come from that and that does not come from this they are independent they interact Gorda father says none of these what does he say consciousness alone is real and object appears in consciousness this is Advaita so the object also is nothing other than consciousness it is not created from consciousness and it certainly does not create consciousness they are not independent realities rather the only independent reality is consciousness in which objects are they appear and are experienced and a simple argument to support this is that's our experience what is your experience of the object what is your experience of the objective universe where do you find it in your awareness in your awareness isn't it true you understand what I'm saying all your life whatever you are experienced you have necessarily experienced it in your awareness your faith belief disbelief science religion art family love hate school college family life retirement all of that has been experienced in awareness literally a statement of this thing all right so this is what this is what go to father says so the objective universe somebody is quite a phone which is vibrating something right here I can hear it how come you can't hear it it's done it's gone all right so this objective universe is neither originated nor does it seize it appears all right this much now what about us we are interested in our own light so I am in bondage and go to father says now but you are not in bondage you know I know after I get liberation after I get moksha no no no right now you're not in bondage you never we're in fact after in enlightenment you know what we will realize this that we were never in bondage instant we will not realize that we we're in bondage now I am a Buddha and I'm enlightened no that's what the story tells us that's what gorup are they is pointing out that it's just a story the fact is even right now we are not in one you take a common-sense approach what is it that you are you are in bondage to are you in bound to the body no the body undergoes its changes irrespective of what you want just born it was a baby it was a teenager to the young person the middle-aged person a senior persons party and one day it will go no matter how much we hold on to it I the conscious being you can manage it yoga gluten-free and all of that you can manage and do a good job of taking care of the body but it is resistive Lisa flow it's a flow jayate a being born Asti comes into existence what that take grows and develops and matures vapor enamel tape adulthood you know it reaches a plateau of development ge8 8-digit degenerates old age decay initiative this is a death that's the nature of the body are you bound to the body no you're not bound to the body in fact in Mumbai there is an ashram called frame Puri ashram and never been there I've heard about it he was a monk in the 1940 50s or 60s somewhere and he's an interesting story about him I heard this a few years ago the story is that this monk he was a married man and after some time he gave up the world and he became a monk and he says that he was in the Himalayas at one time near a Himalayan village he was sitting there sort of morose and dejected and an old lady who was collecting firewood nearby she came upon him and said my child why so sad why are you unhappy and he said I want freedom Mukti I'm Kaimuki chai I want I want freedom Mukti and the woman smiled and she said freedom from what what are you bound to where are you bound show me your bondage I will free you are you bound to the body oh no she said what are you bound to are you bound to your wife and this mmm bunk he said no she died are you bound to your children no they grew up in mentally are you bound to your property no before becoming a monk I sold it off all and gave away the money then what are you bound to this body it will age and go away with a few years guaranteed what are you bound to by you I mean the awareness the consciousness are you bound to thoughts or bad thoughts keep coming in my mind I'm trapped by my thoughts many people to suffer from the mind it's no accident that people when they shoot themselves the shoot themselves in the head they want to make it stop so here is a message of hope you are not bound to the mind either the mind is a series of thoughts like a beam of sunlight you have motes of dust dancing around there similarly in you the awareness the mind is a series of thoughts like the river Ganga which is continuously flowing and there are you see a dead body flowing past and if you jump in there and swim and catch hold of the body and then dead body and you say oh how awful it is just think and now I'm polluted and it's ugly and it's all messy why are you doing it while you're holding on to it it's floating when the river little girl wins only a garland discarded this is an example from a monk a Garland discarded from some temple upstream it's flows past and you jumped there swim mightily and catch hold of it oh now I'm pure and enlightened I mean a elevated and sublime because I've got something holy why are you doing that all of that is flowing passed on the river by its own current you sit by the side of the river and watch it go by exactly like that in the river of the mind your mind in the river of the mind many thoughts feelings emotions desires they come and go they stay for some time the dance around in front of you you are the witness consciousness Sakshi sitting on the bank in your light all this is lit up and revealed you go ahead and use some of them but don't be attached to them they are not you and they will never stay there imagine even the greatest depression great sorrow a great guilt something is there which is torturing me then even that one every day in the night when I fall asleep God and if I'm honest throughout the day when I'm suffering there will be moments when it disappears from my mind it increases and it decreases so throughout the day these thoughts come and go right so what are you bound to not even the thoughts think about it this way you the consciousness right now now but haha they're not bound to anything at all it's only by saying I am this this is mine then we get down we get limited and bound nurse ha ha ha ha not even a spiritual practitioner see spiritual practice spiritual practice what is spiritual practice cause and effect if I do this I will get that result and the technical terms are sadhya the Sanskrit term is sad here the goal to be attained sadhana the means employed and Sarika the one who uses these means so the example I give is you want to come here to the Vedanta Society this is your goal satya this is what you want to attain and the means you use is the subway that is the South another means and you are the Sadiq or the practitioner the one who uses those means to come here who use those means use the subway to come attain your goal that is coming to the Vedanta Society all spiritual practices like that I am using the vedantic paradigm now look at the practices my mind is impure I need to purify my inner being so karma yoga is prescribed unselfish action action as a worship of God so I do the worship of God action as I worship of God I do unselfish action and the result will be purification of the mind I am a karma yogi I want concentration of mind I want to focus on God then there is Raja yoga meditation I sit and breathe like this focus like this you know withdraw from the world dhaarana dianna samadhi so my goal is focus of mind concentration of mind the method is meditation and I am the Raja yogi the meditator or even guru yoga Vedanta the goal is enlightenment and obstacle is ignorance and for that I must generate knowledge to remove the ignorant and I study Vedanta come to class this is my southerner Shravan Amin and insidious and listening to this thinking about it meditating upon it until I become enlightened Sarika sadhana and go to father says not Jessica there is nobody who is Asad occur nobody is a spiritual practitioner why why not see from his point of view if you look at the pure consciousness Atman the self Shankar Acharya uses four words what can any kind of action accomplish he says appear samskara Beccaria oh it fat deer up here samskaara of acharya these are the four things which action can accomplish with party means produce so work in the farm and then produce vegetables it is production can you produce the ultimate reality lot of spiritual practice I'm going to meditate a lot and repeat the mantra and do lots of rituals and and then produce God no you cannot it's an eternal reality how can you produce it it's always there then the second thing up here can i attain you know like you want to attain the Vedanta Society you come by sub there and come here you have attained it well to attain heaven I do vedic sacrifices to go to heaven enough to death it is something separated from me by space something separated from me by time and an other separation in space-time object by space I mean this is the word earth world samsara and that is that is heavens or gah heaven I can go there so that is space separation is there such a separation in you the self are you separated from yourself no you are you where else can you be except you so you are there you are yourself only there's no separation in the self in space is the separation in time now and then after death after time after death after the second coming of the Christ or after the next avatar comes or something like that after so you the pure awareness is it after something or now now there's no separation there's no question of appear getting it or attaining it already there you are that then the third one is Vicario transformation you transform milk into yogurt so can I transform myself a Jeeva into Brahman no that's also not true because you are the pure consciousness what will the pure consciousness transform itself into this no transformation there and the final one is some scholar the building needs a coat of paint to give a coat of paint to it oil extracted petroleum products you have to only go through a long process of refining it very complicated process which will give you the petroleum products so can you can you refine the Jeeva put the gy into some kind of extraction machinery and extract pure consciousness from it no you are that pure consciousness so none of the things which are products of work of action which means sadhana none of them will give you what you already are then what what is badonk what does it do them we have a saying prop the see a property in irritation everything it gives you what you already have and it removes what was never there you the pure consciousness it gives you that your all you all you already aren't that you just don't know it and what does it remove bondage samsara suffering was never there impure consciousness yeah that so that which never was there is removed from you and what you always wear is given to you you had a question yes reality there isn't that's the important thing there isn't a relationship there cannot be a relationship between the rope and the snake there cannot be any relationship between the rope and the snake there cannot be any relationship between you and the cookie you ate at night and in it not at night in the dream at 90 feet ooh cookie there's a relationship it'll be in here but if you eat a cookie in your dream there's no relationship between you the Baker and that cookie similarly there's no relationship between consciousness as it is and all the universe experienced in consciousness because that universe is not an other a relationship requires at least two terms between the real and the false there can be no relationship Frank Roselli puts it this way all the water in the Mirage is not enough to wet one grain of sand of the a of the desert all the water in the Mirage you know no Asus it appears in a mirage is not enough to wet one grain of sand of the desert similarly all of samsara the greatest of tragedies the most horrible of things cannot do the least bit of harm to you the pure card in which it all appears it cannot harm you it can harm the body certainly it can harm the society certainly but behind all of that is you the reality that can never be touched by this so not Jessica there is no practitioner as such because you are that and Advaita just tells you what you already are always have been yes yes absolutely and and they both fall in line with the radical kind of Advaita that God apart is talking about he dis one yes yes they are exactly the same thing in fact then he's yes yes why does the consciousness live in the body right very good question why does the consciousness live in the body what would go to power the same doesn't in fact I will ask you one thing simple I will make a simple statement look at your own experience and tell me is the body in consciousness or is consciousness in the body what is your experience telling you right now not what you have read in a book are you aware of the body that means the body is in your awareness or are your body and some here inside you there is an awareness which one the first one look at your experience right now very interesting adroit ER does this much only our idea is I am a body with consciousness in which this consciousness advaitha wants you to shift the perspective be honest look at your own experience and tell the truth uau our awareness experiencing a body in yourself yes we cardia some scarier refinement in mr. Shaw's car Cora refinement here so can you refine I am a sinful little Jeeva can I be polished and rubbed and scrubbed until I become a shiny Brahman pure consciousness no need no need at all okay the next one is nama moksha who no seeker na Makaha I move quickly na na mo moksha ho there is no spiritual seeker at all you understand from the point of view of pure consciousness who is a seeker of what Shankar Acharya in his him Manoah would be hunka dated sudan and Rupa her shivoham shivoham one of the lines in third versus another mona chart onaka Mona moksha salon and Rupa her shivoham shivoham what is my goal in life it is not Dharma it is not art art is not karma it is not mocked it's not pleasure it is not success in life it is not religion nor doing good it is not even liberation how interesting is a spiritual giant he's saying that even liberation is not my goal that's supposed to be our goal this is know why because I am pure consciousness I am Shiva I am Shiva from the point of your pure consciousness what liberation what liberation is there so from that from the highest point of view okay namaha so one interesting thing this whole idea of moksha why freedom from what what is it that we want and we are struggling for we all want to live this nobody who says that I don't want to be we all want to exist when we think we are a body do you want the body to exist many thing they're not the body is but this person we want the person to exist nowadays Silicon Valley people are saying let the body go we will upload ourselves into the cloud will convert all our memories and everything into data in a flow ducts so that person is already advanced is not thinking is the body anymore is thinking I am information where AM Tamils they go one step further so this in sanskrit is called the word is GG viescha desire to be in this limited form desire to exist and then one more thing we want to know Jigyasa to know we want to know more and more sebum or want to be aware somebody tells me you don't want to die no so if we keep you alive you know in like support in mount sinai here somehow keep me alive but will you be satisfied if you're alive but you're completely unconscious no no no no I want to be alive and conscious I want to be alive and conscious so we want to be aware of our existence also our because our very nature is awareness basically that is called and we want to know so in general you can use the word Jigyasa the desire to know but basically desire to be aware and there's one more thing we want if somebody tells me yes you will live and you will be aware but all throughout you'll be in terrible pain are you okay with that no no no I want to be happy I want to enjoy I want to you know so this is in sanskrit called blue book shot desire to enjoy i feel i mean completely i want those things to experience those things to have those things many things in the world then i will be complete and happy so these three things we want in sanskrit ggv our desire to live Jigyasa desire to know more workshop desire to enjoy or consume or enjoy or you know fulfill ourselves now what God apart is saying when you realize your real nature you will find your pure being you can never die so you are freed from the desire to live in this particular body you find your infinite awareness that awareness which is behind all knowledge and knowing so that particular desire that I bust be aware in this way that one also goes because you are awareness itself how can you not be aware and then finally I am Anand such chit Ananda I am complete I am blissful I am bliss itself as we awaken to put it not that it exists it is existence itself not that it knows it is knowledge itself not that it is happy it is happiness itself so that desire for Berkshire to consume to have more and more until I am complete that also is satisfied being freed from these three desire for limited existence you have found an unlimited life every religion promises that we don't the puts it in a very philosophical way you have found an unlimited awareness and you have a found completeness porn up to a wholeness beyond which nothing more can be desired hence you are set free from these imperatives to live and to know and to consume this is moksha beautiful idea actually and then na mocked aha there is nobody who is liberated I always tell the story of how nice earlier that there was somebody praised me circa data oh you are a brand Magan you are an hour of Brahman and he was a rough man tough man so he scolded you're insulting me his holding is also a teaching you're insulting me how is the knower of Brahman how is it an insult I am NOT a knower of Brahman I am Brahman the very term a knower of Brahman includes a little bit of ignorance there as if I am somebody who knows Brahman that's why the cane open he should say is the one who says I know does not know so you are not a person who is free but you are free of the persons I like that Restatement that you are free of the person you're not a person who's free you are freedom itself so just as you are not a Gani one who knows you're gone of Swarup are the very essence of knowledge which is consciousness similarly you are not mooc taaha one who is liberated but moksha svarupa one whose essential nature is always freedom your nature itself is freedom it thr param our tata this is the highest truth a fundamental truth we're running out of time I want to do a little Shankar Acharya let me just make this statement so what is golda padas idea about this universe the fundamental truth is it's only awareness it's only consciousness how do you do that five steps this guru pod has not said but this I heard from a great scholar so I'll repeat it to you look at it this way how well anta looks at this universe this entire universe physical universe is nothing but fire sky and wind and fire and water and earth the primordial elements today in a modern science you might put in different way with periodic table but the five elements so everything in this universe including our bodies and also our minds are reduced to five elements so everything in this universe is five elements step one here itself almost all the problems are solved these elements do not die so beyond there is no death there is no suffering there is no want no hunger no no problem no hatred no prejudice how can they be prejudiced everybody is that same five elements nothing else literally physically you don't have to go to spirituality also materialism itself solves all your problems that way so it's all just five elements the play of five elements this itself is a big big truth worth thinking about it cannot be disputed you don't even think about it in terms of five elements think about it in terms of the elements of physics or chemistry that's all what we are then Vedanta says take a step back deeper all these five elements are what they are Maya itself is projected as these five elements Brahman is projected by Maya as these five elements my appears as the five elements or in Vedantic terms Maya is the Parana meter of the five elements so these five elements are nothing but all the elements are nothing but Maya step two step three I'm going very fast step three what is Maya 10 Maya is it rests on Brahman it has no independent existence apart from Brahman the relationship between Maya and Ramon adhara they are shocked beyond shaktimaan so our Harada here means supporter and supported the ground Maya's ground of existence is Brahman Brahman is isness and Maya is the power of that isness so they exist in the relationship of our Hara there step 3 supporter and supported Maya basically meaning that Maya is not an independent power notice here prakruti is an independent power in Sankhya purusa prakruti this practice itself becomes Maya in Vedanta so Maya is not an independent power my arrests in Brahman now step for the question is asked how does my arrest in Brahman are the two separate things like this hand is the support and the pen is supported by the hand like this says no no no not like that Maya is pervaded through and through by Brahman Via Appia by apakah / Vader and pervaded every bit of Maya is pervaded by Brahman step 4 when I say Maya I mean the world itself five elements are nothing but Maya Maya is supported by Brahman and Brahman pervades miami's Brahman permits this entire universe so the entire universe is pervaded by Brahman now the question is asked how does Brahman pervade this universe if I switch on a light it pervades the room but light is not the room you switch on the light the whole room is flooded by light but light is not the room if I have light an incense the incense will the fragrance will pervade the room but the incense is not the room room is a separate space incense is something that spreads around is it like that Brahman is something that spreads around the universe is sort of somewhere like incense or like light no Brahman is like suppose I say the clay part or water and the wave the water alone appears as the wave every bit of the wave is water every bit of the ornament is gold every bit of the pot is clay in the same way every bit of the universe pervaded by Brahmin means it is nothing but Brahmin so the universe is nothing but Brahmin that's the last one in in Sanskrit chin Matra pure consciousness so five steps think about these five steps question is what is the five steps to what from universe to Brahman from universe to the ultimate let's use consciousness let's use the word consciousness from universe to pure consciousness how step one the universe is just the five elements still very physical five elements step to deeper back more fundamental the five elements are nothing but Maya so the universe is nothing but Maya in Hindi in India common people also villages submerge all is Maya this this they don't understand all the philosophy just say it but this is what it means all the universe is nothing but Maya but what is Maya it is supported in or it is nothing apart from Brahman so this universe the rest syndrome and the Brahman is the ground of this universe it's in fact a very language used by meister eckhart the great german mystic in the medieval ages ground of all reality is God so Brahman is the ground of Maya therefore Brahman is the ground of this universe universe rests in in in Brahman how does the universe rest in Brahman like the pen on the hand no universe is pervaded by Brahman stage for Brahman pervades this universe how does Brahman pervade the universe like incense in a room or light in a room no like golden ornament like water in the wave every bit of the wave is water every bit of the ornament is gold the wave has no existence apart from water the ornament has no existence apart from gold similarly the universe every bit of it is pure consciousness and has no existence apart from pure consciousness it is pure consciousness alone Chinn matram awareness alone consciousness alone though it looks separate out there all right this is called by goda pada the highest truth para Matata now in the time remaining let me quickly read out 1500 years ago what Shankar Acharya commented I will read the original Sanskrit and give you the running translation in English it's very fascinating I have given you a general explanation but how does the master of non-duality Shankar Acharya explain this verse if just hear this you will get an idea what he is doing okay I'll read the Sanskrit more for my benefit so that I can translate easily he introduces the verse record on our tapas and harto AIIMS loca ha to conclude to bring to us to a climax the teachings of this chapter here is this verse so see how much importance he gives to this verse yadav item to item at Malaika hapara Matata Hassan when the enlightened one I'm using he doesn't set enlightened one when one sees the dualistic universe as false as an appearance and the self you the awareness as the one ultimate reality para marketer saw when you see that then tada Adam nish Poonam Parvati then this becomes very clear what becomes clear sorrow I am Loki Kuwait the curse Chihuahua Hara of it Diaby Shia a variety all the activities that go on in the world worldly activities and he says Vedic amines religious activities they are all products of ignorance not knowing what we are we engage in worldly and even religious activities religious activities might mean like trying to go to heaven and things like that we do not know what we are and what this world is so they are all products of ignorance tada therefore then the verse is there non erode Oh nacho but the now but donate Jessica namu mucho Hawaii Moktar et shopper Amata the verse is there then Shankaracharya explains word by word very quickly what does he do nani road honey road hanim niro dah' pralaya ha there is no end or cessation of what this universe would but the jananam there is no creation origination means creation of what this universe but Sam sorry Jeeva ha there is nobody around what do you mean by bound some sorry G well like us we be feel that we are an individual being trapped in samsara he said no it's not there sadaqa what is the meaning of Saudagar sadhana on moksha fear Sarika means spiritual practitioner what kind of practitioner because in India even say somebody is learning classical music that's also called sadhana kind of practice so he says moksha see a thousand I want the one who is engaged in spiritual practices for liberation such a person not their mo mock sure motion Aarti seeker of liberation moksha means one who is who wants liberation Mukti Maktub and ha ha liberated means one was freed from bondage so he quickly gives her word by word translation then he says would put the pralaya or of Howard but da da oh no sanctity Shapero Marchetta this is the highest truth that since there is no cessation there is no origination or satiation cessation of this universe the rest of it somebody in bondage somebody spiritual doing spiritual practice somebody getting liberated the question does not arise at all the universe itself is not there it's not real then all the things happening in the universe they're all appearances they are not real separately then how do you know this so he gives a series of quotations from the Upanishads to prove that gold epatha is not saying something very radical and new is basically teaching what the opening shots are teaching but in a very harsh language let's say uncompromising language let me give some quotations I'm skipping the quotations then it comes to an interesting discussion I will read out the Sanskrit and the translation I think we can catch if you do not catch and tell me the discussion goes like this the question is what is this University doesn't exist but we experience so what is it that we are experiencing what's the nature of the thing we are experiencing right now chateau Hubert de la / ER nurse at Oshkosh efficient are they here cessation and origination origination and cessation cannot be of the absolutely unreal like the horn of a rabbit that was the classic example for non-existent things rabbits don't have horns today you might see a Square Circle Square Circle something impossible square circle can neither originate nor cease so cessation and origination cannot be up completely unreal things okay one now PR Dwight immediatelly Ottawa but the non dual reality advaitha pure consciousness that cannot be produced that cannot cease also non dual reality how can what will produce it there's no other second thing where will it sees there's no other nothing else apart from it that pure consciousness is eternal so it can neither be generated not so non dual reality cannot be produced or destroyed or do I am joke but the pralaya pralaya charity we practice it them non dual reality is produced and destroyed is a contradictory statement that it is non dual and yet it is produced and destroyed with tradition the contradictory statement then what is it that we see it's not the or non dual reality it's so this is not the non dual reality it's not also absolutely unreal because we are seeing it so what is it he says you know he will give the example of this rope snake what you're seeing is an appearance it's not absolutely unreal like a rabbit's on square circle but it's not absolutely real also like pure consciousness it's an appearance in pure consciousness he will say that yes to Poona Dwight Assange Maharaja sir a juicer powered art money prana electronical ptitim so as far as this the world of duality is concerned the transactional world of duality the one in which we which were experiencing right now what is the status of this he says it's like a rope snake just as a rope as a snake is Iran rope is erroneously mistaken as a snake snake appears erroneously in a rope similarly the entire universe he says prana election starting from prana etc what does he mean by that few verses ago he gave a list of 35 theories first one was God is the source of the universe so he's literally if you translate from God downwards everything else all those things which all those theoreticians have described they are all appearances in you the pure consciousness the reality is you the world you experience is an appearance in you then he says nahin manova kalpen ayah he talks about the example nahi manova culpa nyah reducer pod election aya Rajan pro layout but eva the snake which is your error projection of your mind was never born in the rope nor does it die there you will say no it was in my mind this is not even in your mind was there a real snake in your mind god forbid he comes next not your mana see that juicer poke but tip rely over not even in your mind neither is there a real snake out there on the rope nor is there a real snake in your mind actually now Cheviot ova and not the joint production of your mind and the rope also real snake nowhere exists it's an appearance data in that way mana mana said to a fish a shot do a Tasya in the same way the duality also appears here he says mind remember it might be slightly confusing he says the entire universe appears in your mind but the distinction must be made the world of dreams is dreamt up by your mind but this universe including your mind is projected in you the consciousness you are not dreaming up individually this world because Tran culture does not make that clear here it might lead to if you say this universe is an imagination of my mind just like my dream universe is an imagination of my mind if you say that that is called subjective idealism in kalasa fee and there's a school of Buddhists began awadhi who say that adroit er doesn't say that but he says the mind plays a vital role notice that this universe appears to you only when your mind is active now he near Tay - esup David why Tom Griffith II when your mind is in Samadhi near the man you see when the mind is arrested in Samadhi or when you fall asleep the world of duality does not appear to you at aha therefore what do we conclude minora kalpana Mottram do item it is it come this world of duality is an imagination of the mind so be careful here it does not mean the began of a subjective idealism the world of your dreams is definitely a imagination of your mind and this world of the waking is a projection is a projection of maya including your mind and body and everything else the smart sukham dwaesseo citta Nero hard Nero da da da ba hava Parramatta tighty therefore it is well said by whom by God a pada that because duality does not exist therefore origination and cessation are not there this is the highest truth now here starts the real beauty of the commentary now the shoonya body but this the Buddhists who is a proponent of the system of wide emptiness he comes forward with the question and the question is very interesting if you look at the original verse of goda pada no origination no destruction no seeker no spiritual practitioner nobody in bondage nobody liberated and this is the final truth nowhere does he mention Brahma is the final truth he doesn't even mention pure consciousness is the final truth so the Sunni body says then isn't emptiness the final truth because you have denied all duality you have not established non duality so the result is emptiness showing him nothing so there's no final truth at all all that we see to be the truth go to father denied and the so called non dual truth we are talking about he has not mentioned it here so emptiness is the truth nothingness is the truth soon iam yah da one do is a question question is being asked ya da vondre taaha Shah strap the Aparo not Dwight a broad heart tatata secured the touch a sati do it as she was 2/3 brahmana the toxicity adwaita stood to a pramana of Hamid to Nevada pasanga greatest jihad he says your text denies duality and negates duality and does not point out non duality and therefore not having established non duality having negative duality the result is emptiness void nothing there is no truth it's empty so what do you say to that Shankar Acharya answers here no no so this very very close to the English no now in Sanskrit means no no that is not so why not reducer party we Kalpana are near a spotted on nearest but to a new property Haiti but cook them it did cut emoji via CTR okay oh gee where is he No Fall City always requires a grounding in truth the false rope necessary false snake necessarily implies the real rope a snake doesn't just appear in the air just like that something is mistaken for the snake so when you realize that the snake when a snake is denied automatically what you're affirming is the rope so when you deny the object you are affirming the consciousness to which the object is a fear appearing all objective reality is denied so the reality belongs to the consciousness in which the object is appearing you he won't let go he's just beginning the opponent he says aha I would like to say here I would like to say actually I left out a little bit it ypres took time cat emoji why is he Shankar Acharya says little testily here I have already explained this long ago why are you resurrecting a dead question - actually in the first chapter this question had come and Shankar Acharya had answered given this answer if you use the Rope snake example note that the snake is false immediately meaning that the rope is real similarly duality falls on the ground of a real non duality so why are you again resurrecting this question and Buddhist replies so I can get lost in this I don't want you to we still have a little bit of time can I take a few minutes more and if you want to go yeah those who want to leave I know you have trains to catch and things like that you know so I now the discussion is going to get hot so if you lose track of this next time it won't make sense why are you asking this again the Buddha says because I have some follow-up questions he says Europe e cervical posture as per the Buddha week album the Kulpa ETA by DT the stunt on property he says your example is not right why because when you say snake is false rope is real but the rope itself is also false according to your Advaita Vedanta philosophy so a falsity is based upon another falsity and so all the way down then it can be all false what he means here is in advaitha Vedanta Brahman alone is real everything including rope the humble rope is not spared so the entire if the entire university have been working so hard to show in the whole chapter the entire universe has no origination no cessation what to speak of a rope a little rope that is also false so the Rope is also false if you extend that argument it turns out that everything in the universe is false one falsity may be based on another falsity as you said what does he say we know na no vehicle we Kalpana the Kalpana chai our become pitas here avec l pita twoth Ava sattva Parvati hey what does he mean here is note something in the example the full example is there is a rope but we don't know few friends are going in the darkness to see the Rope one says oh look it's a snake the other one says no it's a garland discarded from the temple third one says no it's a crack on the earth there are do or it's a trickle of water Raju Dharam Allah not Raju sir pod Haram Allah in sanskrit a serpent another one sees it as a discarded garland another one sees it as a trickle of water there now they go with a torch maybe like a flame or something in this sea and what do they see Shankar Acharya points out here all three disappear the snake disappears the Rope distr the trickle of water disappears and the garland disappears but not the rope so when the ground of error is revealed the varieties of errors are dispelled leaving the ground untouched the rope did not disappear when the other three were cancelled there is something which is misunderstood as a snake garland or a trickle of water the misconceptions are cleared up when the underlying rope is revealed and the knowledge which reveals the rope makes those three disappear but does not make the rope disappear so therefore the rope is not projected at that level yes from the perspective of brandman it's false right so we talk about levels of truth that's what he's trying to say he won't let go you know they had shewn a body reducer pavada septum ET Jade he says no but it could be that just like the rope is also ultimately false the ultimate reality is also false what did what you said was you cancel the snake by realizing it's a rope you could cancel the rope by realizing it's Brahman but you can cancel Brahman also by realizing something else so this there is no end to this so it could all be a structure of falsity and there's no reality at all it could be just why not why can't you I'm reminded of a story that Bertrand Russell tells about the cosmos he's giving a lecture on cosmology in the old myth that there is a tor toys and on that elephant and Ellen the elephant is and other earth is supported on that so he tells this story that in early twentieth century is giving a talk and this little old lady English lady see she stands up and says that you're very clever young man but we know it's a torture is that the earth is supported in toto is it's not hangs it doesn't hang in space it's a that's clearly logical obviously there's the totals below it below it on which the earth is so Bertrand Russell said you know he thought he was being clever when he asked a lady but ma'am on what is the total standing and she said don't be she said don't be impertinent with me young man it everybody knows it's taught wisest all the way down so an infinite column of Toto hisses so why not one fall city canceled by another one I cancelled by another one and so and so forth so all of it could be false he says no now a cantina Oracle Petitte wat ethical toward a vehicle PETA raju anxa what proc sir pub Habba Habba Habba guiana he says no why not he says that there is a truth which is always experienced even before you become enlightened what he means by this is a certain point is pointing out when you say this is a snake error but Shankar Acharya says wait a minute it's not an error there is truth and error mixed in all errors how when you say this is a snake that this is part is true the next moment when you will say this is a rope you have replaced a snake with a rope that this is continues what you saw as this you still see as this under it was the snake now it is a rope so in the same way every experience that you have I am a body body is an appearance but the I am part is true ultimately I am pure consciousness that will be the truth so in every experience the truth is there and it provides a foundation to the error falsity cannot exist by itself nothing is completely false every false experience as an underlying truth in fact even you take rope snake example snake this is a snake corrected this is a rope corrected this is Brahman but this is continuous the Brahman is isness so the truth is always experienced never negated and that is the truth we are pointing towards in fact the non duelist will say you are experiencing Brahman even now in dreams you are experiencing the pure consciousness in waking you are experiencing that pure consciousness enlightenment is just recognizing it for what it is that sets you free it's going to get even more interesting and he goes on further to say we call pie toaster Prague we call per pound we call pan out but hey hey siddhappa gamut asset to a new property he and before something is projected the projector must be admitted so before the error is made the one in whose awareness that the error is being made must be admitted in the same way before Maya projects this unique to whom and in whom does Maya project so you must admit a ground of reality so now the will take up this final question this still goes on but this is very interesting now the questionnaire the shunya body he changes track makes the question more subtle cotton pune surah baby up via para Baba Shastras you'd wait a big jana novotná Karim he says alright granted that there is this non dual reality what you are saying granted but how do you know because you are saying this teaching the Shastra the Advaita teaching the opening shots go to pada they remove the ignorance they remove the ignorance and reveal the truth how do they remove the ignorance how do you remove how do you connect the error that this is a snake what is the exact process by revealing the dish down at the ground the reality the error is corrected only by revealing the reality of to take a torch and take a look and take a claim or a lantern or something and take a look reveal the Rope the error that it is a snake is automatically corrected right said yes so two things are necessary the error that it is not a snake and that it is a rope both have to be revealed and you do that by revealing that it is a rope but in this case it's impossible because don't you yours se-eun on duelists that brahman the non-dual reality cannot be revealed by words you cannot reveal the underlying truth by open Isha's or by this you cannot reveal it if you cannot reveal the underlying truth you cannot can cancel the duality also if you could never show the rope how would you be sure that it's not a snake and here in this case in that case you can show that it's a rope by shining light upon it but here you cannot reveal non-dual Brahman because know yourself say words cannot do it you're opening your God apart and none of them can reveal the non-dual Brahman to you then how will you cancel you say this verse is cancelling all duality how will you cancel duality if you cannot show the non duality you see what is the question the answer is very illuminating it bleeds straight to the heart of the problem you can get it it's really helpful that's why I want to read that out and stop okay nyesha dosha ha there is no fault here surprise what what is the solution rajan sir body what at moneyed white us here at money Toyota sphere of Adia just a he says just as a snake is superimposed on the rope that means you mistake the rope for a snake in the same way due to ignorance of the self not an ignorance of a rope or something else it's not Brahman out there he says because of not knowing what you are that you imagine this external this whole error of samsara is coming so how does that solve the question see this is cut um how how does it help when he goes on it's a long sentence I'll read it out sukhiya hum Dukie Mirage arturito Jill no they have on Bashar me veto objector Qatar policing you've Dubuque Ticino Rideau hum mommy hum mama et et Ava Mahdia serve them at many RDR opiod European tea at my 881 Agata ha sir what Trey Abbi Abbi Jerrod Yaser Pahadi hey shuuran Juhu he says you know all our experiences remember the snake example this is a snake there were two parts to it one is false one is real one is what is the false part snake what is the real part this is this is ultimately will come to this is a rope but this is the real part in the same vases consider all our experiences there are two parts to each experience the reality is there and there is an unreal there's a mistake involved what are our experiences he gives a long list sukhiya hum I am happy false part of it happy real part of it I am Duque um I am sad false part ahead why on it remember the same logic it comes and goes to two reasons God apart is given his work the whole chapter to give those two reasons you have to keep it in mind it comes and goes number one and number two it is revealed by consciousness it's an object to consciousness but I am does not come and go we will see now it's there always and it is not revealed by consciousness it is consciousness Muro I am confused this is our our our state more confused after the class but the good news is confused false part I the consciousness which sees the confusion is the truth jar tomatillo I am born I am dead or I will die false I am the one common that is true G R no I am old and sick I am correct old and sick appearance they have on I have a body I am a body I am one with a body with a body false I am true but Shami I see I hear I smell like taste I touch that I part is true all the others come and go they are appear in your consciousness now doctor ha I am well known my fame spreads around object aha I diminish I am nothing I'm forgotten I am is the correct one the rest is got awfully and the doer of actions I am the enjoyer of the results of actions doer enjoyer appearance it's false I am is the truth so you cooked I am one with others we hope time separated from others you know married separated divorced I am this one thing Sheena ha I am much reduced physically financially whatever you call it I am vida ha I am old I am Ohama matey I am this these are mine I am is the truth this and these are appearances in consciousness eta vimar they are sir about money at the European tea in etc he says all experiences in life are appearances in you the self in consciousness again so what are you trying to say at my age one who got resolved at rub the Achara the Atman you are you run through all of these experiences unchangeably you are there in all of these experiences these experiences come and go these experiences are false because they come and go and they are objects of consciousness you are one constant example natha's arpád Haredi be a dinner at Juhu and when somebody sees a snake when somebody sees a trickle of water when somebody sees a garland in all three of them constant is the rope though it seems invisible constant in all your life is you the awareness everything else is an appearance and disappearance in UD awareness you the awareness is free of pleasure and pain birth and death old age and misery and you the awareness because you are that what tranquilizer he will go on to say you are continued mostly self revealed the Upanishad doesn't have to reveal you the self-consciousness is revealed see the snake has to be revealed by a light but the Atman is swap Prakash a self revealed consciousness what you need can't to reveal this light what other light do you need no other light the light reveals everything and itself if this is true for a material light imagine for consciousness consciousness reveals the entire world and reveals itself in the process you don't need the Punisher to reveal consciousness all you need the opposition is to remove the the error that this consciousness is limited and suffering and small because it gets tied up with all the appearances that's what Shankar Acharya we like to argue let's stop here it goes on like this Oh chanting Shanti Shanti hurry he owned that Shree [Music]