Video 3

4. Mandukya Upanishad | Chapter 1 Mantra 5-6

Oh huh drunken efficient Aoyama diva but Rampal ji Maharaj etre Styron gay stuch toboggans hasta newbie mishima diva hittin ya da who swats Tina Indra British rava sauce Tina push of issue Aveda sauce Tina Stock Show Irish Tony me Faustino BRE hospital the total Shanti Shanti Shanti then we have done four of the mantras five of the mantra section four of the mantras so I will chant the mantras and this was these ones you chant after me mantra one o mediated aksaram Oh mediator - Adam Adam sarvam - yo puppy economy - yo pop Jack Adam butum huh Burt Hooton bava bava see oddity valishia oddity sarvam um Kariba sarvam um god Eva yet Janet yet Sonya trickle Oh tetum trickle ah Tetum tada punk or even adopt young god Eva mantra - sorry become heated sorry become heated Brahma Graham I am Atmaram I am Atma so Ahmad Machado spot so Yamato satisfied mantra three jaggery Titano jaggery Titano Bosh Praja ha mahesh prayaga sangha economic Shetty Makaha a conovan Shetty mocha stew LaPook school Abu - AHA - AHA retama pada ha Fatima father den mantra for softness tano Sabnis tano antebrachium and de braga SAP Tonga economic Shetty Makaha a conovan Shetty Makaha Ravi Viktor book Ravi Victor book pages Oh Tweety of ba da ha Vidya father ha alright this is as far as we had gone last time so what have we got so far let me try to put it here on the board the opening shot said we are going to do two kinds of analysis and analysis into ohm and an analysis into oneself into yourself into myself so Ankara vichara atma-vichara Ankara vichara means and vichara means analysis and analysis into ohm and Atma vichara Atma means yourself so an analysis into the and inquire into the self now the inquiry into the self started in this way the self has four aspects Jia to spot the self has four aspects what are the four aspects of the self this is what we had seen what we have got so far consciousness is this visible not not very very visible all right let me make it a little okay is this one consciousness yes consciousness the real eye that appears in that is experienced in three ways one is the waking yes I'm putting the same thing but we have studied so far it slightly differently so the waking and we also have the experience of dreaming and we also have the experience of deep sleep broadly these three kinds of experience are available to each of us now in the waking world in our waking experience what happens we have two aspects one is the Waker and the wakers world always related to what you are seeing here you are you are the vehicle right now this is what you are right now and this world which you are experiencing that's your world that's the wakers world this you universe in dreaming likewise when you dream you see yourself the dreamer remember in the dream you don't call yourself the dreamer you call yourself you think you're a big so you think I and here is my word so the dreamer and the dreamers world the dream world we're calling it a dreamer and we are calling it a dream world only from our waking perspective right now here we are studying Vedanta where are we here Waker and waking world so from our perspective that what I was doing when I was in bed and imagining all those things I'll say that was dream and there was a dream world and I was in there so I was the person in there experiencing a dream world dreamer and the dreamers world and deep sleep the sleeper deep sleeper and the deep sleep world which is nothing but blankness so this is these are called the states so in sanskrit I was stung I was thumbing state this is called jaagruth in Sanskrit baking this is called Swapna dreaming this is called sushupti deep sleep and all of these are actually manifestations or appearances of one consciousness this one which is I which is the real you this is what the opening shot is basically trying to tell us that when it says this self you have four aspects we have to remember how the entire thing is developing it says that the self has four aspects what are the four aspects the first aspect is this one waking the second aspect is this one dreaming and the third aspect is this one deep sleep and the fourth aspect is this one you might say no the Waker is the first aspect no actually consciousness appearing as the entire waking phenomenon including you the Waker and your world so what the open is should is saying you the consciousness in your in the waking state you appear as the Waker and the entire world of waking not only as the Waker as I as your entire world which you experience this is easily understood in dreams because clearly in dreams you are not only the one who is in your dream but you are also the entire world of dreams your mind alone projects the entire world and in deep sleep also you're not only the one whose experience is the blankness but that blankness also you are it's in your mind so the wakers world and the Waker this is called jog-trot and this is the first aspect of the self yourself the dreamer and the dreamers world this is called dream or Swapna that is the second aspect of the self yourself of you and the third aspect is deep sleep where you're the deep sleeper and the deep sleep world which is nothing much to talk about it's it's just an unmitigated blankness emerged we're all differences of the waking world and the dream world all merged lumped together in a potential form in an undifferentiated form why does this happen you are putting on three kinds of dresses let's put it this way three kinds of dress or equipment you have and you get these experiences you put on the gross equipment of the physical world and the same consciousness with gross name and forms these ones physical bodies of physical universe made of the five elements are of protons and neutrons and whatnot this is the waking world the subtle a world made of thoughts and ideas and emotions and memories that's generated literally in sanskrit Wassenaar maya generated from the impressions gathered here that is the consciousness dressed up the subtle body is it's this subtle world of us dreaming and this is causal so causal we'll see why it is called causal all of these are nothing but again I'll repeat you the one consciousness the whole of Manduca initial indeed all of Advaita Vedanta is here how is it here what we normally think of ourselves is this one our vantage point to the of all of life is this one right now you think of yourself as this and nothing else nothing else you think of other people as different individuals you think of this world as the world and what about dreaming and deep sleep we generally explain it away we think deep sleep is nothing much it's just nothing and dreaming is I'm just relaxing and my mind is just brain is churning away and producing these but movies which I called dreaming that's it but I am basically this guy I have a body I have a mind and this is Who I am what Vedanta wants me to do is what violence is going to make me do is the eye the self wants me to shift from this to this from here the Waker to the one consciousness the fourth aspect not the first aspect the fourth aspect is the truth according to Vedanta the first three aspects of the self self has four aspects that's what we studied aspect one the gross aspect to the subtle aspect three the causal are all appearances all faults the fourth aspect alone is real it's like one screen which plays three movies or two movies and one sometimes just darkness the screen in itself is the only reality the movies which come and go they are not real it's like right now our position is we have forgotten the screen we think I am this guy watching this movie and that's it this is my reality so Vedanta will make me shift from here to there this is the gross self so to say gross self means not that the self is gross if the self is pure consciousness but with gross name-and-form body and mind we can call it the gross self stool Atma and the gross self has two aspects the Waker and the wakers world and this is Evan is it available in the waking state jog-trot hasta the second aspect of the self is the subtle self subtle cell doesn't mean the self is very subtle self is just pure consciousness but it has subtle name and form and it it is divided into two the dreamer and the dream world whatever you are dreaming about and that is the consciousness which is available in the subtle name and form in the state called the softener dreams State and the third aspect whose third aspect your third aspect is the deep sleep state where we you experience yourself as an undifferentiated blankness so we are we are writing it just for symmetry we're writing sleeper and deep sleep world but our experience there is just yeah nothingness will investigate that let's not forget Oh we started with ohm so what is ohm in this scheme what is ohm the four aspects a you mm-hmm not AUM in the sense there's a closest I can get in English ah and if you put it together or and who together by Sanskrit grammar becomes oh if you try to pronounce oh it becomes oh so oh these two together are oh and mmm so ohm it represents the three aspects of the self all thoughts and that's not really who we are who are we the fourth aspect is represented by the silence which follows the mmm and which actually underlines Oh all three silence underlies all of them and that silence represents the consciousness is in fact the consciousness which shines forth waking dreaming deep sleep in baking Baker and Baker's world in dreaming dreamer and dream world in deep sleep just for the sake of logic I mean for the sake of symmetry sleeper and deep sleep blankness or deep sleep world in reality this consciousness alone now if the third mantra third mantra talked about this one mantra three waking state the fourth month we talked about dream state now the fifth and sixth mantras fifth and sixth we'll talk about deep sleep and the seventh mantra we'll talk about your real nature which is pure consciousness the first month the third mantra talks about your first aspect the fourth mantra talked about which we did last time your second aspect now today what we are going to study the fifth and sixth month we'll talk about your third aspect and the seventh month we will talk about your fourth aspect they're real the reality what happens after that eight the remember there are twelve mantras so eighth month or ninth month or 10 2011 and 12 we go back to own how do you relate ohm to all of this but I've already let you into the plot so here is that's what's going to happen all right today we are going to talk about maybe the most boring subject nothingjust deep sleep so in fact nothing is a very interesting subject I remember I attended a course on nabhi ania the newest school of neurologic in in India in Indian philosophy there is a branch of philosophy called kneei a philosophy they are mastered logicians and their school went through a major upheaval about a thousand years ago so in India even a new logic will be a thousand years old so over a thousand years ago there was a great logician who revolutionized the school of logic in India and so it came that school became known as not beyond the ayah literally means the new school of Maya so I attended three courses on that the third course the most difficult one advanced course was for fifteen days five hours a day and the subject believe it or not was you guessed it nothing the subject was nothing Ababa avow means absence nothing so we got to talk for five hours a day for fifteen days on nothing and last day was an examination on nothing and it is a toughest examination ever all and just like we talked about snake can rope they have a classic example also when they teach the pundit here there's a pundit who came and taught us and this was in the Asiatic Society remember the one established by William Jones in Calcutta but a study of ancient Indian culture so in the video Sagar Hall big hall there we used to have that had the classes and there was the pundit who came from Pune to teach us V and Jah and the classic example which he would use just like we talk about snakes and ropes all the time in Vedanta there the example is there is no pot on the table brutally hot or nasty there is no pot on the table so this absence of the pot on the table is what worry does for fifteen days five hours a day how do you understand the absence of the part of the table in fact there was this guy who looks after the hall you know there like the maintenance stuff who would open the hall in the morning and then shut down after we had gone so I think he felt comfortable with me because I was only monk so he's after a couple of days he's to observe what's going on after a couple of days he sort of sidled up to me and said Swami in Bengali is a mirage if you want a pot I can get you one it's easy if you want a pot I can get you one it's easily available yeah you guys keep every day you complain there's no pot on the table I can get you one it's it's and I'm not making it up day he actually said do you want I mean you see sort of Stasia sense and you want a party why did I say that okay absence a deep sleep seems to be absence in fact it's very interesting to study deep sleep because one reason is weak I keep saying consciousness consciousness consciousness you know here you are pure consciousness you are consciousness that's what your real nature is you can be closed down it can be misleading you know why it can be misleading because what do we normally think of as consciousness this one I am seeing you are listening to me you are thinking feeling so emotions ideas thoughts perceptions you see things hear things feel hot or cold all of this is what we call consciousness and in fact in consciousness studies today this is what is being studied as consciousness but this is not what we are talking about as pure consciousness so it can be a little misleading it's a good example is this suppose somebody says what is electricity here the light is shining that's electricity here the fan is going round and round that's electricity here the voice is being recorded that's electricity somebody is using a computer or something that's electricity now if somebody thinks this light is electricity and the fan going round is electricity you can see the person is a little mislead right electricity does not shine and give light electricity does not go round and round and give you air electricity does not record my voice in this no it is the devices the lightbulb and the fan and the recorder here which are enable to do so by electricity if you switch off the light the electricity is still there there's no no light shining any more if you switch off the fan lift you sit is still there the fan is not going round and round that's all so the fan going round and round in the light shining are not electricity per se but they are enable to do what they are doing because of electricity in the same way when you look at consciousness awareness consciousness is what enables us to see no doubt but only through the organ of vision and through the mind the mind plus the visual system the entire nervous system in the brain and the eyes and everything altogether pervaded by consciousness gives you the experience of see it's your auditory system nerves and the brain and the mind and all of that together pervaded by consciousness which gives you the experience of hearing but in itself seeing and hearing and not consciousness it's like for example if I were to go deaf I've ever to go blind I would no longer be able to see the conscious experience of seeing you would not be available to me but would I still be conscious yeah blindness is also an experience seeing is an experience and blindness is also an experience both our experiences to consciousness similarly just like you switch off all the devices no light no fan no recording with electricity is there or not yes on the other hand light land and all they're all switched on cut off the power nothing exactly like that encounter case of consciousness imagine a situation where the eyes are eyes and ears and all the organs are functioning perfectly the nervous system is awake and working the brain is churning away everything is there but no awareness what happens to your subjective experience goes dark immediately you have no experience of anything anymore so consciousness what we talked about in adwaita Vedanta is not exactly what we commonly mean by consciousness or even what is being studied as consciousness right there in NYU David Chalmers is working away on mine brain and consciousness unit in fact from an exotic point of view they are suffering from mixing up different categories which should be separated that's why it leads to first of all philosophical problems and later on scientific problems if you do not separate consciousness from the effects or applications of consciousness you mix them up together then you'll hear it goes into lots of tangles hopefully one day we'll have an effective dialogue between vedantins Buddhists and consciousness studies I think we have a lot to offer there and these these clarifications for example for example they are still thinking of consciousness as something objective where is consciousness objective here here even here we will see but this is not objective this is the pure subject which appears in these experiences these are experiences so in this sense consciousness is objective that that is what they're trying to study as consciousness but that is consciousness mixed up as we know with subtle names and forms and gross names and forms with bodies and minds with thoughts and emotions and impressions and all of that memories so another thing that comes to mind is those of you have studied nisargadatta in some of the book I am that some of you have studied often you will find it leads to confusion sometimes because mr. Gupta says the you the self you are beyond consciousness in fact one of his books is called prior to consciousness that can lead to confusion just funny you talk about consciousness and this a graduate to say and you're beyond consciousness remember what he means by consciousness they digits and it's a useful switch of terms because what he means by consciousness is the consciousness which we are experiencing right now this consciousness he says this arises when the body becomes active when the mind becomes active so he says consciousness is something that you experience when body mind becomes active he's right that's the when Vedanta would call that the reflected consciousness at judaa bahasa but he is using remember he spoke in marathi and so it was translated into english so what he used i don't know what term he used that was translated fortunately or unfortunately into consciousness so he says you are prior to consciousness you are you transcend it's it's like saying electricity is prior to the bulb electricity is prior to the fan going round and round prior in the sense it's not exactly that it exists without that also but that cannot work without electricity similarly hearing smelling touching talking understanding feeling all of them they come after consciousness they cannot work without consciousness I'll qualify it remember when I say hearing smelling touching thinking I mean the subjective experiences of hearing smelling touching thinking what you are getting the first person experience otherwise the question should come up why Swami in one sense sensors can see you coming you know like you put your hand before a washbasin it gives you water or you walk in front of an airport door it swings open so isn't it seeing you coming the good the Google car driverless car it drives it does everything that a human driver can do and if they claim it can do it better right so it can take decisions it can maneuver a car it can hear you can see so what's the difference the difference is this there is no subjective first-person experience that even the most ambitious Google engineer would not claim that the Google car is conscious internally like you have you are conscious and I am conscious internally we have a first-person experience again back to what Chalmers is calling the hard problem of consciousness that is the difference so it's it's good in a way that nisargadatta the books say consciousness you are not consciousness and there was amazed to find in one place at least Swami Vivekanand they saying it is not even consciousness it is means the real real nature real you is not even consciousness what he means by that is consciousness is what happens here consciousness is what happens here yes and consciousness that waking consciousness it's available in dream consciousness in comparison to the waking and dream that's why deep sleep seems to be unconscious do come in come in anyway sit down anyway come here the yes so on the waking state and dreaming state is knowing and knowing but from the M which is the deep sleep there's no no work that that's why the wake arisen or you know your world right now the dreamer is also annoyed it knows the dream world but the deep sleeper is not unknown in that sense we will see there is a sense in which it is a no we'll see that's why in contrast to the waking and dreaming deep sleep seems to be no consciousness at all because what we consider is consciousness that's exactly what new circuit actor says is consciousness that's this kind of consciousness hearing smelling talking thinking feeling understanding liking disliking all of that goes on here yes [Music] yes it'll be something like this deep sleep it'll be like something like deep sleep remember why are we you're asking a question like what happens wherever would you put coma that's what you're asking somebody might ask where would you put Samadhi different kinds of trances the altered states of consciousness we talked about different drugs and all of that remember this diagram makes it clear what is man do key open shut interested in is it interested in this in this in this in this yes man Duke you open it sure is not even interested in the states of consciousness it's not interested in waking not even interested in the Waker and not interested in what you are experiencing in the world or not that's why people ask our dream we are talking about dream state many people will ask what about the things that you dream in are they real of the unreal how are they related do they have any implication for our lives but is the mundo key open assured interested in the contents of your dreams young is interested Gorda Paulo is not interested he then why are these things being mentioned if you're not interested in the States why are the states being mentioned at all because they said there's at word that chance had that Shankaracharya uses precipitated water butum these are doors to understanding because this waking dreaming and deep sleep is all we have got that's what we experience in the world so Shankar Acharya or the opening shot takes these and is trying to draw our attention to something other than these and yet underlying all of this it's like I'm trying to show you the light and the fan and the the lyric recording device and trying to draw your attention not to the light not to the fan not to the recorder but to electricity I'm trying to show you something that's invisible here but which is making all these things work here somewhat analogously Upanishad is trying not it's not interested in these things that's why I said one Swami when one person came in was sort of weeping and telling all the problems in samsara and the Swami shouted at him I'm not interested in your problems so he got shocked it's cruel so no I'm interested in you the real you the where are the problems here the Waker has many problems and the dreamer too has problems if it's a nightmare there lots of problems terrible problems you may laugh at the dreamers problems the dreamers not laughing it's scared it's trembling ish is in shock and the sleeper has apparently no problems but the seeds of all those problems are here hidden there because they'll come out there we'll come to that you are right that's what we'll talk about wheel we won't use the subtle word because the subtle word has been used for this that's why they will use the word causal yes yes you can explain it right here state of death what would be the state of death the wakers physical body dies that's all mr. gotta tell is mentioning him he says you know who you are the one who was aware of your birth and the one who will be aware of your death that's who you are you are not born with your birth you do not die with your death what is the debt death will be the Waker is associated with gross name and form what is the gross name and form the Waker the gross for name and form is of the body that body will die and the subtle body will keep on migrating into newer bodies where you'll have new waking dreaming deep sleeps but this pure consciousness what is death after all it's physical death what is physical well it's part of your waking world what is the waking world it's nothing other than the first aspect of the cell is it real no what's real this one wait yes right we also know what is consciousness in a sense in fact Vedanta would say all that we know is consciousness we think we know people and things and events but all of that is nothing other than other than something taking place in your awareness only thing is what's happening here is in the example that's why it's an example in the example both things should be known then only you can use it as an example if you did not know what electricity was if you are speaking 200 years ago example wouldn't make sense but now it makes sense because you know electricity and you know these devices here what do we know right now we should all claim to know we should be able to recognize yeah I get it baking yeah I get it dreaming okay I understand what you mean by sleeping so the first three aspects are what we know and what the whole point of Mundaka Upanishad are Advaita Vedanta is this claim that there is a fourth aspect that's what they are trying to so how do we know that we're asking so what is this actual consciousness pure consciousness that's what the whole Nandu cares about that's what all the weight is about there trying to push you towards that and the advantage will be its self demonstrated once you begin to get that once we begin to get that because it is continuously available to us it will not be subject to any kind of doubt you'll get clarity and conviction straight away about it it's not like a theoretical thing which is put forward by particle physics such a particular particle might exist depending on later verification because you don't know if the theory is right or not but here consciousness what we are going to talk about according what we are going to talk about what vedanta talks about is always available to us right it's it's actually something which is right now available to us what Manduca is doing is reorienting our whole worldview even worldview is not a big enough term because worldview is right here it's a reorienting our entire view of reality then we begin to see what they mean by consciousness yes the subtle body does not die or the causal body does not die death is of the physical body the subtle body goes on according to Advaita Vedanta remember all questions of causal body subtle body and gross body are at the level of bhuvah haruka transactional mithya appearance false but according to not only Advaita Vedanta in fact all Indian philosophies except the char worker so in fact I would say draw it further every religion in the world talks about a physical body and a subtle body if it did not talk about the subtle body surviving death there would be no religion think about it if there's nothing after death that is the end we are only the body and death is there nothing will happen after death you as an individual are finished and gone totally before birth nothing after death nothing then no religion is possible why would I care so a subtle body something that exists in the physical body functions through the physical body and does not die with the death of the physical body but carries on goes to heavens and hell's and but that's a basic worldview of Indian philosophies Buddhists believe in that Janus believe in that Sikhs believe in that and every variety of Hindu belief believes in that sukshma sharir a subtle body it does not die that's what carries samskaras from birth to birth that's what is trying to look for liberation get freedom from suffering and what we dont't tells you is that you are not that subtle body beyond that subtle body is a causal body you're not even that causal body that's the third aspect you are actually an unchanging consciousness in which this entire drama is unfolding that's the point of view of Advaita Vedanta yes yes is it so it is when you say so here in English and in Western thought the word soul is ambiguous from a Vedanta k-- perspective the word soul can refer either to the subtle body this one or it can refer to pure consciousness so when you say soul if you translate it as Atman Atma means the self then what do you mean by the self so for example when you say the soul is our spirit the immortal spirit within you mean the real self according to Vedanta but when you say he's a good soul he's a good soul what is a simple soul you're talking about the qualities of the subtle body there's a goodness it is a niceness the niceness the goodness the simplicity are all qualities of the subtle body not of pure consciousness all right we'll stop right here a little bit before we go into deep sleep that mean not into deep sleep between talk about deep sleep we'll right now this is the right time to tell a story which I've told number of times but it's this is exactly the time to tell the story so I'll tell the story and because we have just talked about waking and dreaming in the last two classes so this is the juncture to talk about this story I'll tell the story then we'll go into an analysis and then we'll go ahead into deep sleep the story is this I heard it unforgettably once about 12 years ago in the forests above Gangotri after around this time we had two meals a day one at 9 o'clock in the morning and the other one at 4 o'clock because that after that it becomes very dark and you cannot do anything it's very cold so at 4 o'clock you have your last meal of the day and then he used to go for a walk with with the monks with other monks who stay there some monks stay there in caves and in huts stay so in one one of these walks this monk told me a story which is applicable right now and which I've used to great effect in different forums the story is a well-known story of the king of the Emperor Janaka so the emperor Janaka retired to his Royal bedchambers at night and suddenly he was woken up by this entry your excellency your highness wake up wake up we are under attack the enemy has attacked and Janica gets up in a fluster and he says get me my armor and my bow and arrows and call the general get the army will go to fight the enemy and so they go out and this great fight that night with the invading army but poor Janaka loses the fight and he's captured and dragged his wounded he's dragged in front of the invader and the invader says Oh Jon Acuff your kingdom is mine now you are of royal birth I will not kill you and I will not have you executed but you are banished from the kingdom support Janica next morning is stumbling out of his capital and he wants water or food and nobody helps him because they are afraid he's a new king is a tyrant we don't we can't he who was Emperor till last night is now completely you know exiled and nobody likes him nobody is willing to give him shelter or help so he staggered out of the border of his kingdom that's why I thought the kingdom couldn't have been too big if he can in within a few hours if he can walk to the border of the kingdom and he goes to the next Kingdom where he finds poor people are being fed like a soup kitchen is there and the kitchen in India they give Kittery circuitry is being served to poor people so he stands in queue who the erstwhile Emperor Janaka and many stern comes they give him a bowl and all the kitchen has been is finished only a little bit of grill is left over at the bottom of the big pot and the man who are serving says you seem to be a good person of noble birth well I can only give you this little whatever is left would you like that it's just the remnants the the dregs at the bottom of the of the pot and he says yes give me that something I'm so tired I'm in despair so he gives him whatever is there in Genoa is about to instrum bling' hands he hasn't eaten for two days now he's about to put it to his lips when a kite which was circling overhead soups down and knocks the bowl from his hands and the ball goes rolling in the dust and Janaka can't take it anymore he collapses and at this point translation also collapses because the Hindi was hahaha cut a V now in Hindi haha means exactly the opposite of the English ha ha in in Hindi haha means alas saying alas I am undone NE falls on the on the dust on the ground and he sits up on the bed his heart thumping and all sweaty and trembling he sits in the bed it's dark it's perfectly all right and the century comes running in sir you shouted is anything wrong can I do something at that point we would have all said oh thank God that was a nightmare it's a just a nightmare I'm all right but Janaka being a philosopher he's a great philosopher an emperor of India so being a philosopher he thinks was that real or is this real was such yeah yes such in Hindi the Swami told me is that true or is this true the Sentry is bewildered he gets a little scared and he goes and calls the Queen the Queen says now what's wrong with the old man and she comes in the dead of the night - and she comes what's wrong with you now is this true or was that true what this true in that true call the doctor and the doctor comes and checks his pulse and says your excellency where does it hurt is something wrong is this true or was that true next morning the news spread and there's no Twitter in those days but the news had already spread through the great point the Lotus minor whatever and the people in the marketplace are talking that the Emperor has lost his marbles he's crazy the great sage ashtavakra is visiting so he says he hears this that the Emperor is just saying was that true or is this true so the sage decides to pay his friend the Emperor a visit because he is the Vedanta teacher for the Emperor so he goes to the court and he sees the Emperor is sitting surrounded by his queen and ministers and all the office officials but what's happening is they come up and say sire please sign this you know the files are coming and he says was that true or is this true and the government is heading towards a lockdown because it has not been passed there are no more funds available and it's a crisis now what do you do the Great Sage ashtavakra says to the Emperor Emperor how are you this morning and the Emperor says was that true or is this true but because is this sage who knows everything in everybody's mind so he knows what's in the Emperor's mind he says Emperor when you were rolling in the dust crying out alas alas and in defeat and despair and pain all this Queen and the generals in the army and your pomp and glory and all of this was it there he said no and now you're sitting here that defeat that despair that hopelessness and pain is it here now he says no then Emperor neither this is true not that is true Emperor being the philosopher acute thinker he is he says he goes further into despair he says in that case is nothing true is nothing true you see at this point if somebody convinces us this world the wakers world is just a dream like the dream world you've been despair then there's nothing is true the emperor season is nothing true could be such me nothing true where the sage said now yes such now was such me that this is true not that is true then is nothing true the sage says there at that time it was false but very you there did you experience it you can't deny that you experienced that you experienced you are saying it's a dream ok but did you experience it were you there at that time he says yes and this though it be false are you experiencing it now you can't deny that you're experiencing so are you here at this time he says yes in that case Oh Emperor neither this is true not that is true but you are the truth now yes such now was such to me such you are so neither this is true not that is true you are the truth this is what he meant neither this not that this is an appearance this is an appearance this is the dream that's also a dream in whom to whom do these dreams appear to this one and what is this we'll come to the deep sleep and draw our dreams are switched off that's all so you have dreams no dreams but you the one who watches these you are the truth at this point the analysis that I want to take up is what why I mentioned last time you see a disc when you see something like that it sounds cool neither this is true but not that is true but we generally tend to regard the waking world as true and the Dreaming is not true for certain reasons and Manduca again because it's very an advanced approach toward waiter it starts by equating the waking and dreaming so at this point we would like to pause and put forth our objections why the waking is true or at least more true than the dreaming why is the waking world true and this is a dream why do we call it a dream and way but you call it waking okay that's one it lasts longer it's more consistent so many so many ten objections you can have ten objections which Swami Nikhil Ananda is summarized in his translation of the Upanishads so I will read out the objections and the reply from the amande okay point of view just quickly go through it and this is worth thinking about it's not so easy but the answers are also very interests you'll be startled and at the end of it you'll be a little uneasy to the waking world your world of hopes and frustrations dreams and despairs everything this waking world will seem a little less real after at the end of it so yes I don't think so I've got the four volumes come come sit yeah so I'm a Swami Nikhil and energy the Eastside Center he translated the Upanishads into very usable English translations so four volumes of the opening shots and so come come I think there's a seat here or sit here the second volume has demand okay open assured and in the second volume after the Mundaka Upanishad translation is over you have an appendix in the appendix there is a section called waking and dreaming speery ins there he takes up ten objections what you have thought about what you just mentioned and what you may not even think about ten objections objections to what objections to equating waking and dreaming objections to calling this waking world which is everything for us calling it a dream so if somebody's phone working yeah so ten objections and replies to those objections from the non-dualistic Manduca perspective okay what are the objects - I just read through it okay Mendon you can think about it later now first is a general objection why waking is waking and real and dreams are just dreams number one dream objects are felt while the dream lasts to be as real as those of the waking state in dreams as in the waking State there exists a sense of distinction between real and unreal so these are the general replies to the things that you know in the dream you don't think it's a dream we are calling it a dream because we are doing where bed anta from a waking state but in the dream you just it's another waking state for you from that perspective so that's the first answer to do the general objection saying that waking is real and dream is not real there are many reasons which are very similar in dream and waking the many aspects the second one the objection is that dream objects are subjective that is say they are the creation of the sleepers mind of the dreamers mind whereas waking objects are real that is to say they exist outside independent of the perceiver and are perceived by means of sense organs right so here is this room it existed when you had not come and I had not come the room existed we came and we perceived it we see it we hear things and all of this with to our sense organs whereas a room which you saw in your dream does not exist in reality it's imagined in your mind it's entirely subjective so how can you say a room seen in a dream and the room seen in the waking world are equally unreal you can't say that the answer to this question this is what makes this difference is said to be the instrumentality of the sense organs which are active in the waking state and inactive in sleep but a distinction made on such grounds is not plausible the sense organs and the physical bodies of the dream world are as active as those of the waking world in dreams to one not only things but touches and tastes and smells and hears and sees objects though they are only creations of in the dream a man dreams that he sees a mountain climbs it and feels satisfied after reaching the top thus there exists not only an ego but also external objects and inner feelings in the dream state as in the waking State so it's a very similar experience in the dream world we're just calling it a dream do you see the thing but what they are trying to say that this is a common thing which is existing and then we come into the room and see it it existed outside our minds but that's exactly what happens in a dream also only after waking up from or waking perspective we say the whole thing was in your mind but in the dream you never say that you dreams if if you you and your friend are going into a room you'd feel that the room existed and you're going into a room third dream experience it's said to be private its objects and actions being known to the dreamer and none else wears making experience it's said to be public so here we are all experiencing a pub the experior we all see each other we see this room and everything but your dream is only your dream and my dream is only my dream so how can you see dreams and making are same but again you can see that what the answer will be but the application of the idea of public or private to distinguish the objects of one state from those of another is not valid like the waking world the dream world to has not only its own Sun Moon and stars but other living beings as well who share with the dreamer the public experience of the dream dream experience has as much of a public character as long as the dream lasts as waking experience from the dream perspective right in a dream when you go into a room with your friend you are there and your friend is there in this room is there you don't say the room exists in my mind how can you say it my friend both of you are seeing a same room let me finish all this let's read through that fourth waking percepts in contrast to dream percepts are said to endure for a long time your objection immeasurable period of time but dream objects but answer dream objects are also observed endure for months and years though the dream may not last for more than a few minutes as measured by the standard of time of the waking mind when you go into a dream world do you feel in the world which just been created just a minute ago we had the big bang and here is the universe no you in the dream world you feel it's been there for millions of years nobody says that the world has just been created if we started dreaming no it's been there for millions of years from the dream perspective fifth practicality the money a dreamer possesses cannot purchase his bread and butter when he feels hungry in the waking State but the answer you can immediately say the answer is very very easy but we can say that the money owned by a waking person does not serve a similar purpose in his dreams if the test of reality is pragmatic pragmatic means if it works it can be said that the dream objects are means to dream ends just as much as waking objects and means to waking so even practicality will not work and the argument sixth dream experiences are found to be fantastic illogical random arbitrary whereas waking world seems to be pretty logical things work according to the laws of science reason but you can you can easily understand the answer but such percept such experiences in the dream however absurd appear perfectly normal to the dreamer they don't seem crazy when you are dreaming if they did you would immediately realize something is wrong it's a dream they seem perfectly all right obviously he has his own notions of time space distance and form but his standards the dreamer standards are unreal to the waking person similarly the stanzas of the standards of the waking state do not apply in the dream though both standards have their application in their respective spheres 7th objection it may be objected the dream experiences are refuted by waking once powerful objection when you wake up you would unless you are Janaka you would wake up and say oh that was false this is real but you don't have the reverse in a dream you wake up into a dream and so that was false and this is real you don't say that you just forget the waking that's why normally normally we would say waking is at least more real than dreams that's our normal common-sense approach but that you common sense you cannot expect from undue care so there they will equate the two their answer is subtle but powerful what's the answer what first you must remember the question the question is dream experiences are refuted by waking once a man after waking can judge the merits of the dream but waking experiences are not found to be unreal in dream nor does a person in dream sit in judgment over his waking experiences right what is the answer in answer it may be said that the dream that - the dreamer the dream is a waking State in that dream state in that waking state you may have other dreams from which you have woken up there is no reference to this waking state anymore there and he goes on and there's a detailed discussion of this but that's basically the sum and substance of the answer eight you see how many objections there are eight why is the making more real it is said what gives the indisputable stamp of reality to the waking state is that we return to the same objects children relatives friends house all of that comes back when you wake up but in the dream it's different not only every night from every dream to dream it's different answer in reply the dream state is a waking state for the dreamer as has already been pointed out and one knows a state to be a waking state only when there is the feeling that the objects seen are real and as such remain the same in all waking States the answer is in the dream state when you dream when you see objects they are not felt to be temporary and never about to disappear the end of the stream they feel felt to be absolutely real my friend feels real the table I'm chair I'm sitting with and feels real the food I eat fields as real as necessary they don't feel temporary just as these ones seem pretty permanent the dream objects also seem pretty permanent in the dream ix if the objects of the waking state are exactly like those of the dream state then our beloved friends kith and kin would be no more than ideas like those of our dream world relatives such an attitude is repugnant to our feelings the reply is that our relatives seen in the waking or the dream state again a very subtle and powerful answer al are as real as the eye as you yourself what you consider yourself as realized the Waker considers himself to be so real does the Baker's world seem to be as real as the dreamer considers himself or herself to be so real does the dream world seem to be other waiters answer here is balanced and nuanced I would say why because you know actually what advaitha wants to say is that yes your relatives are appearances their dreams and ideas and pigments of imagination but that horrifies you but advaitha sees it horrifies you only because right now you think of yourself as real and and you are being asked to think of everybody else's unreal that's not what other it is say others are as real as you think yourself to be the wakers world is as real as the Waker but what Advaita says is neither is real the consciousness alone is real so that's the answer the answer is the physical bodies are also as realize our bodies in those states for example if a man in a waking state regards his ego or body as real then his relatives are also to be regarded as real in that state confusion arises when a man thinks of his body or ego to be real and the bodies or egos of others to win their ideas others don't exist I alone exist no that's not what a debate is saying so people say that does the world is the world false according to Advaita the answer is it's false as false as your own body and mind if you think this body and mind is real what is real dreamers body and mind if you think it feels real then your dream is as real as that even a more delicate question is asked does non duality say God is false Advaita Vedanta the answer is do what do you think about yourself do you think about yourself as real if you think of yourself as real then God is also real if you are real the world is real then other way to say this God is also real but this Waker and the wakers world are none other than pure consciousness then God is also none other than pure consciousness it's not a separate real God out there that's the nuanced answer which is given then this was the ninth one the tenth one tenth it may be urged that in dreams the objects one takes to be real are mere ideas whereas in the waking State the appears real and the unreal unreal here we can distinguish between reality and unreality the rope is real and the snake I see it by mistake that's unreal I can distinguish this but the dream things are all unrealized by mistake I thought they were real vague and when I wake up they are all unreal but you can give the answer easily in the dream also we have a distinction between real and unreal what can one can see an illusion in a dream and say that's not real whereas the whole thing is actually not real so these are ten objections and ten replies I refer you to the book I just mentioned one line from each there's a discussion on each objection and you know blick interesting yes what you cannot deny is experience itself you see what what is it that you can deny can confirm or deny as real or unreal think about this what's common to all of these what's coming to all of these these are all there are all objects of exactly they are all objects of experience right now I am standing in front of you are you dreaming or are you really seeing me it's the the jury is open on this you can you can argue this way in that way but that you actually saw me whether the real me or a dream me that you saw me that you cannot deny go back to the story of Janaka when Janaka was told that is false and this is false it can be denied that this that was false you know it's a dream this is also false your philosophy tells you advaitha tells you this world is also false you can argue about it but what is one thing that Janaka could not argue about what is the one thing that the sage ashtavakra could not dismiss that you experienced it now even he experienced it who is the he there that is also open to discussion because where Dante will tell you the real you is this and not this one but the experience itself cannot be denied see when you see a snake in a rope by mistake then what is denied it's not a snake it's a rope but what cannot be denied that you actually experienced you experienced may be a false snake but you experienced it that you cannot be tried a duet are always moves on the facts so what actually is there that is never denied wait wait wait wait wait forget the term what adroit asks you is do you it will will follow this up very carefully this is a good good entry what Advaita asks you is do you experience you will say what I think anything do you experience at all sure you don't seem to be sure about it what you experience there philosophy might have its own ideas science might have I have its own ideas on the reality unreality you can fight endlessly over it but one thing nobody can fight nobody can deny if somebody says you have no experience at all it's impossible to say that I have no experience I have must have that experience at least right Anubhava the sanskrit word experience that's the very essence of life isn't it you may suddenly wake out of this and sit on your bed o wise hours dreaming hours in bed an to society but then if it's a dream the dream is also an experience that experience cannot be denied that you did dream it right so what is it that you can challenge you can challenge the objects of your experience you can doubt the objects of your experience you can't doubt the fact that you experienced even the you that can be doubted but experience itself cannot be doubted that there is experience is this are you following me so far yes now what adroit is doing is forget brahman Nachman forget all of that oh forget all of that just go only on your experience not one thing added by religion or philosophy or science also just go on your experience so you have experience you can deny that look at your experience broadly the experiences of three types you have a waking experience you have a dream experience you're what you call a deep sleep experience three kinds of experience now what Manduca says we will investigate these three kinds of experience in each of these three kinds of experience in the waking for example you are experiencing a world in the dream you are experiencing a dream world in deep sleep there is a blankness this is how its proceeding and it will take you to this that pure consciousness which it claims then if you want you can call it brahman if you don't like the term room and you can call it Atman you can call it Turia you can call it X Y Z whatever you want to call it remember what Manduca is talking about we'll we'll come to that that ultimate brahman which they're talking about in the seventh month what Manduca is talking about is not a theory at no point is it a theory at no point is it a concept only what one duke is talking about is it wants us to sort of refashion our the way we look at it it's working hard to push us into a new way of looking at it at what and the facts continuously presented to us which of these things can you deny which of the forget this one because we have not got dead that's what you said what is consciousness itself we have not done there but these three which of it can you deny none of it these are all common experiences we everybody has all the time that's the beauty of advaitha that's why I later I mean it's a magnificent thing that we're they're not really asking you to believe in anything they're not even asking you to have new concepts or speculate on philosophical or scientific possibilities who knows they are not even asking you to have new experiences do this meditation you will get a new kind of experience no they're only taking experiences always available to us all the time and they're only asking you just follow us step by step and see where we lead you will lead you to in the next two to three weeks don't worry we will come here we are already at the fifth mantra today we could not do but we'll quickly look at the fifth and sixth month rest and then there will be a gap after the fifth and sixth month raise remember the Manduca Upanishad is part of the mandu Kaka Rica which goda pada Shankar Acharya is gurus guru has written a commentary called karika verses so at the end of the sixth mantra deep sleep goda pada will write some verses give you a break a lot of heavy stuff going on so relax a little look back on what we have got before we go into the climax that is the seventh mantra that's the plan ahead now let's go into deep sleep study of deep sleep fifth mantra so all this was by the way of looking back at dreaming and waking now we are going to go ahead the fifth mantra is about deep sleep why two mantras there was only one mantra about waking one about dreaming and why to month Reserve or deep sleep the fifth mantra and the sixth mantra we'll talk about two aspects remember there is an individual aspect and a cosmic aspect in each of these there's an individual maker you an entire universe the cosmic aspect right remember consciousness associated with your body and mind here was called Vishwa do you remember consciousness associated with your particular body and mind you will be called Vishwa here and consciousness associated with the entire universe was called why Schwerner or bharat yes and here you would be called digester and consciousness associated with your entire dream world would be called Hiranya garbha so in deep sleep consciousness associated with you the sleeper will be called prade Ghia and the cosmic or total aspect will be called Ishwara so the individual aspect gets one month through fifth and the total aspect gets the another month through sixth so what does it say let's go to fifth mantra we're actually starting the class now fifth mantra please chant after me yet risotto no Kanchana common Kanchana karma karma Yeti no conscience Swapna my Swapna machete Tatsu shopton that's the shopton soup tossed on a kyboot aha Rajon Akana even on de mayo and mayo yawn and a book yawn and a book jato Makaha raagh treaty a pod aha this is a fifth mantra what does it say it means see in a mantra what he does here first he gives us a definition of deep sleep he didn't give us a definition of waking didn't give us a definition of dreaming because they're common we experience it we tend to dismiss deep sleep so he's trying to define what is deep sleep it's a negative definition that is it is not this it's not that what does he say that is deep sleep where the sleeper does not desire any enjoyable thing and does not see any dream what does that mean basically what he means is in the waking state you have experience of the gross world this one physical world in the dream state you have experience of the subtle world in your mind in the deep sleep what he wants to say is neither the external world nor the internal world is experienced so what is the deep sleep where you experience neither the external world through your sense organs not the internal world in your mind you have no wake we have no dreaming and yet you are there that's deep sleep so how did he explain that yet through sleeping where nikunj on a car mom come here take it do not desire any desirable thing basically what he means here is you do not experience the things of the world one that means external world is not experienced to nikunj honest Ratnam pashyati you need or watch any any dreams you don't experience any dreams so the internal world is also not experienced internal world is not experienced that is deep sleep yet receptor that's a thumb that is deep sleep then what happens so shoot the star a consciousness in deep sleep what is it like the deep sleeper it's name is pradya remember what is it like a kyboot apraxia nikana this requires some explanation the translation is everything becomes undifferentiated who is a mass of mere consciousness what does that mean Raji on Agana a key a key buta means all lumped into one and a key buta means all lumped into one and tried jana gana means a mass of awareness okay what does that mean it's actually pretty simple contrast it with our waking or dream experiences in the waking experience right now you have objects and cognitions corresponding to the objects I show you a pen immediately what happens there two things here here is an object called a pen and inside in your mind you have a cognition about a pen so you have a veishea object and a guiana a knowledge in your mind two things as the objects are different here you have many different objects here is a board here is a pen here is a book so there are many objects all distinct there are many cognitions in your mind all distinct you have a board cognition 10 cognition book cognition that's also true in dream you see many things and you think many things in but in deep sleep what happens it's like if I switch off all the lights here what will happen to the objects the board and the pen in the book in darkness will all be indistinguishable they will be indistinguishable the distinctions will be lost where in the objects it is reduced the whole this room of several hundred distinct entities will Leto at the throw of a switch will be reduced to a lump of an indistinguishable mass of darkness that is what is meant by a key buta all the distinct objects of waking all the distinct objects of dream are all thrown into an indistinguishable mass of darkness that's one and what happens to the knowledge remember board pen book board knowledge pen knowledge book knowledge distinct knowledge is what will happen to the knowledge of the objects when all the objects are thrown into a massive darkness the knowledge also becomes indistinguishable in indistinguishable you don't have any distinct knowledge in deep sleep I am seeing a pen you never have such a knowledge do you don't have a knowledge of a pen you don't have knowledge of AI you don't have knowledge of seeing through my eyes none of these distinctions of the subject object and the instrument of knowledge these distinctions are erased it's like a the example they give is in the opening shots of a lump of clay where the potter makes various kinds of pots and pans and jars so when you see it first in the morning it's a big lump of clay when you whoa come back walk this is story from the Upanishads when you walk back near the Potter's Hut you see a variety of lumps of jars and pans and pots there you see where did the clay go to and somebody says that is the clay and then maybe there is a rain and the parts are spoiled what does the potter do he puts them all back together so when you're walking back what happened to all those jars and pans and pots that those are the jars are path pans and pots so all the distinctions are love together they lost but here's the thing they are not actually lost because they all come out when you wake up and when you dream when you dream again when you wake up again all the objects are there and all the thoughts and concepts are there otherwise you have to make a fresh start every time you wake up the hard disk is not erased everything is there it's in a sleep mode this like a computer it doesn't give you anything it doesn't do anything but when you wake it up when you boot it up everything is there all your data is there exactly the word do use is potential the word uses potential the word they use is undifferentiated in fact achyuta means undifferentiated and the word commonly used in Vedanta is this one causal not casual causal why causal because it's the source from which these ones emerge you see why do you think it's a source from these from which these ones emerge look at your own experience you will see it's like blankness and things come out back to blankness things come out again yes if I could explain that you'd be enlightened immediately so these what I'm just saying is these are the three states which are familiar to us we must say that none of them are actually very very new to us what Vedanta is saying is Virant has not started yet this is just labeling what we all experience you should feel comfortable with these three because this is just what in what your life and my life is this one this one this one right so a key brutha means all lumped into one dragonar no means all our thoughts individual cognitions are all lumped into one indistinguishable mass anandamaya blissful so you are full of bliss at that time mins and no I am NOT I don't recall anything like that ah you do recall it when after waking up after waking a PC I was in grade I rest slept like a log I didn't know anything why this thing called blissful anandamaya is a very precise word blissful miami's pervaded by bliss that is different from onon the swarupa sat-chit-ananda when you say brahman is searched Ananda that is different and ananda maya here is different your question so on under Maya why do you call it first of all why do you call deep sleep blissful is something that comes across all the time in Vedanta deep sleep is blissful how for two reasons one is all limitations disappear in deep sleep here there's limitation what is limitation you are located in time space and name-and-form time this is 5:15 p.m. on this Wednesday in 2018 in honor on a February at this time you look at it in space here you are your GPS can tell you exactly where you're located right now so you are limited you are here nowhere else you are now know when else if I can use such terminology neither in the past nor in the future this past present and future not only that you are only you you are nothing other than you you are that person and everything else everybody else and everything else is different from you so this limitation it disappears in deep sleep you do not have sense of this timeless you say it no it's not I can measure it by my iowa by my watch we set an alarm by the way there's been many studies to show that people in the world specially big cities Western world but big cities everywhere in the world are among the most sleep-deprived in the history of humanity so sleep they sleep deprived in the history of humanity yes often when I do this stress management seminars I do the yoga nidra I find many of people actually fall out to sleep and it's not wrong because people don't know how tired they are actually so anyway it's timeless not from the point of view of the waking in the waking you can say yeah I had sleep five hours or six hours but when you are in deep sleep there's no sense of the passage of time it's spaceless there's no sense of location in space swamy that's crazy I was in my bed that's the waking perspective in deep sleep there's no bed there is no you to be in bed also so there is no time limitation there is no space limitation there is no object limitation that you are this person and nothing else all those limitations disappear the chandogya upanishad says very beautifully yet album that Madame Todd are sukham that which is limited that is death and that is misery your wave whom are Tatsu come that which is the vast Mumma means limitless but actually literally means the vast that which is the vast is bliss the vast is bliss that which is limited is sorrow that which is limited is death it is sorrow so this is you see this is a very new way of looking at deep sleep you never thought deep sleep was so important so deep sleep you thought it was nothing but it's actually limitlessness so that's one reason why it's called bliss limitlessness the second reason why it's called bliss is this the most obvious reason there is no samsara there there are no problems there Jonica had problems in his waking and his dream she wanted to know this is true or that is true but if Janaka considered his deep sleep he would find no problems there no enemies no Empire no Emperor nothing deep sleep no problems I often say the the guy dying in Cedar sinai his terrible disease and maybe his loneliness and so many problems in life and it's all coming to an end I'm dying it's a horrible the moment that guy goes into deep sleep no problems problems are always there in the world and in the knower of the world in body mind and world welcome to you so in deep sleep no samsara because of these two reasons no limit no samsara so it's called pervaded by bliss ananda maya why the quality is Tom oh are we under going to that number so that is deep sleep that's called anandamaya and what was the other term used yes yes exactly the five cautious if you want to relate them can you tell me an exercise in relating the five sheets in in the waking state what are the five sheets present under my physical body definitely pranamaya is is a prana working certainly mono Maya is the mind working now yes I always say check it off from your experience look at your experience at gift expiry Tikal don't look at your notes look at life Schopenhauer said the distinction between an academic philosopher and a real philosopher Arthur Schopenhauer he said the distinction between a real philosopher and an academic philosopher the real philosopher is puzzled by life he said the real philosopher looks at life and is puzzled by life and becomes a philosopher and the academic philosopher Schopenhauer said the academic philosophers puzzled by his books so don't look at your notes what are the five sheets Swami's asking what are the sheets present look at life what's present here what's present here body check yes under my a food sheet brown are you breathing hopefully highly recommended let's continue breathing so pranamaya check are you thinking truly so mine mono Maya do you have understanding lack of understanding began of intellect and of course beyond that our blankness beyond that are under maya all five sheets are present in the waking in dreaming from our waking perspective of course in dreaming what are what is present the physical body you lose sight of an abaya that sleeping in the bed you are not aware of it you have a dream body so under Maya is not active in your dreams in your dreams you have pranamaya mono Maya big anime ananda maya and then in deep sleep you have only on under my arm don't say we're still breathing would be dead otherwise you breathing in the waking world in your waking body that's going on but you your experience is only off under my own deep sleep that is different from the Anand of Brahmin sat-chit-ananda very different I'm not going to explain that now question you cannot if you should see two problems one is deep sleep we will see now these sleep is Oxford there isn't there is immediate answer to your question anandamaya next one is onon the book Cato Makaha let's take this term Saito Makaha it's translated as doorway of experience you know what deep sleep is it's the doorway to dreaming and making this takes some explanation vedanta says you cannot go into waking or dreaming without traversing through the corridor of deep sleep from waking to dreaming if you want to go you have to come to deep sleep and then go to dreaming even for a little while it's like taking off a dress I want to take this off and put on or you know coat and trousers and all of that then I'll have to take this off and put that on I can't do both at the same time I can't have this one and put that on also on top of this will be an awful mess I can't put that on and then try to take this off that'll be an even worse mess so at one point we have to take up the gross thing which is defines our waking state and go into the subtle which defines our way a dreaming state and at one time from dreaming when you come to waking you have to drop the dream body and the dream world into deep sleep and come into the waking body and the waking world yes the deep sleep is the doorway to waking and dreaming from dreaming from the Waker you want to become the dreamer Waker will sleep first and don't go into a dream from the dreamer you want to wake up the dreamer disappears first into deep sleep and from there becomes the Waker logically it is so you might say no sometimes when we wake up the dream is fading into waking where is the deep sleep there but what happens is when the dream is fading into waking the dreamer is being abandoned there right the dreamers no longer real the Waker becomes more and more real the awareness of the dream might continue but you are no longer the dreamer you cannot be very really the dreamer and very really the Waker at the same time impossible one will the dream will either be a memory and the wake you are waking and you're remembering your dream like the King Janaka but you cannot say the King Janaka cannot say Allah as I am defeated and I am sitting on the throne both cannot be true at the same time one must abandon want to pick up the other one that abandoning want to pick up the other one in between is the deep sleep now that answers your question why Cannot we or should not be remembered there you cannot because it's just a corridor it will take you to the waking and dream inevitably you cannot remember stay there second all the problems of the waking and dreaming are are all there it's just lumped into a mass it's it's not gone so it's called the potential state or causal state for a reason it's a seed in fact God a power will say he calls it a seed and he calls these sprouts seaweed is going to sprout so all the mischief is there so even in a dream state you are not safe because it's a state these states come and go you are not safe until you realize yourself as this when asked a practical question why Cannot we remain in that we can in deep sleep at night for some time and after death for another period of time and at cosmic dissolution when the universe is dissolved when the entire the cycle concludes we can remain for enormously long periods of time in deep sleep in that state but it will not help because again it will sprout back into a universe into a life and into waking and dreaming you cannot they are all interconnected they will pull the others in their wake yes decree is this the clay is this these are the pots and pans and in fact if you think deeply is the clay they're in the pots and pans of course so the clay is here also the clay is right here in you in her in me everywhere here we have to recognize this that's what bond okay will show us there's one more question yes yes they're exclusive of daughter yes true that's not a stick absolutely so these are three states and the reality all states are false and superimposed upon the one reality and this is movement from super imposition to discipline in position at dro papa vada Swami Vivekananda's terms from hypnotized ation 2d hypnotized ation Shankar Acharya says when you say one two three four you know very interesting Shankar Acharya says one two three our false fourth alone is true he says he will see in the the seventh mantra when we come to this fourth stage at the end of that mantra in the climax it will be said this pure consciousness this brahmand this turian this is called the fourth and Shankar Acharya and the commentator explains there who calls it the fourth he says fools call it the fourth this is the one reality these three are appearances with with regard to our waking dreaming and deep sleep now at this point to us it seems what Vedanta is promising is a fourth what Vedanta is going to tell us is this is the only reality one two three are appearances that's why Shankar Acharya when he starts his commentary on this open ishod's he writes two beautiful verses and in those verses he says Maya Sankhya to reom the Sanskrit phrase Maya sancutary and what does it mean it is the the ultimate reality it is the fourth from the point of view of counting from the point of view of illusion from the point of my eye it is the fourth in Maya one two three from that point of view from our point of view it seems to be the fourth from an enlightened persons point of view this is the one this is the one reality yes you had your hand up I'll come to you right the fort is not a state yeah deep for the many differences the deep sleep state comes and goes right now you're not in deep sleep hopefully so right now we are not in deep sleep obviously it comes and goes it's in time in itself timeless but from our perspective in time but the pure consciousness underlies all three right so there's a difference between this and that one experientially one swami put it i don't know an enlightened person will say better one swami put it very beautifully he says imagine this hall and it's in darkness and you back out of that corridor into the hall and there's a chair and you sit down looking at that door waiting for the door to open again and then even it opens you walk out again out there is dreaming and waking here that sitting there in the chair is deep sleep you're waiting for the door to open but if you would only turn around and switch on the lights you would see all of this a bit like that is the reality which is always there so from deep sleep to the reality is it's like the lights coming on and that's one explanation I heard very real first yes right right for sure the richest experience that we feel constructs we know exist we know yes yes right yes but but where are you making this observation from no you are making the observation from the waking state yes in the dream you could make the same observation you could possibly snap out of this yeah yeah you could be in the dream state what we call the dream state in that you would call it the waking state you have no way of saying that this is not a virtuality in philosophy nowadays they have what is called have you heard of this bi v bi v brain-in-a-vat brain-in-a-vat there's a it's a thought experiment in philosophy they do it in philosophy schools how can you prove that there's some super sophisticated technologies not there you are only a brains floating in a solution of nutrients and connected to instruments and they are being bombarded with impulses from outside generating this experience it could be in principle true how do you know that you're not living in a virtue ality in fact Elon must say that it's quite probable that we are living in a virtue ality in that case you would say deep sleep waking dreaming are all within this virtual it's saying this whole thing could be a dream right so that's that's one thing so it's not that the waking state is actually more powerful than that the waking state is more powerful in the waking state when you consider dreaming making be dreaming and sleeping from your purse present VantagePoint that's why it seems more powerful now let me give you a thought experiment you said the waking state seems to be most valuable most real most solid in a most shining tangible right let me give an excel you know why that happens I'll tell you and also let me give an example in the waking state don't take this present moment take what you had for breakfast this morning just imagine the memory of what you had for breakfast this morning and the memory of eating something in a dream compare the two together the memory pulled from your waking state and a memory pulled from the dream state do you compare the two together sitting now you will see they're very similar they're eerily similar your your breakfast morning people around you the food and taste all have faded into ideas and feelings and traces in your memory exactly like the dream state no difference but what is real now you know what's real this present moment is very real and you know why it's real what we Dante would say whatever you are experiencing you the consciousness whatever is shining in your light will immediately feel real why because you are real this present moment is real why not because of what you are seeing here not because of what you're experiencing like ashtavakra said neither that is true not this is true you are the truth right now Vedanta says you the pure consciousness in your light this is shining that's why it seems to be true you are existence consciousness bliss whatever comes near you whatever names and forms generated by Maya come near you they will have the property of first seeming real second seeming to shine and be experienceable third seem valuable you'll love and hate things right now here in this world things are pleasant turn pleasant to you because you are present here you experience things now very tangibly because you the consciousness are present here and things are real around you because the reality is not in the things it's in you you are the reality which is lending reality to your experience now wherever you are that's real one Swami put it very beautifully God he said I am translating from Hindi God will never be more present was never present in the past will never be more present in the future then now not mindfulness forget it mindfulness is way down mindfulness is being alert no no no I am NOT talking about that I am talking about the absolute I am talking about such hidden and not following your breath I am NOT talking about çb being the president because the president is good advice is a good practice but it is absolute kindergarten compared to what we are speaking here now God will be never more present in the future anytime in the future and God will never be was never more present in the past even then ramakrishna was alive and all of that know then now God is nowhere more present in my country in heaven in in the various Bodhisattva planes and all of that then here and God is nowhere to be found more than in you why it makes perfect sense it sounds cool and night like a nice slogan but it makes perfect sense from the advaithic point of view because what is present here now and in you Brahman you are that everywhere you find God in any time that you find God in any object that you find God basically it all and timidly finally in the final analysis lead back to you that is what you will explain that is what you will experience ultimately you may go through a route of an avatar of pilgrimage sites of holy days of XI our tree and all of that holy places holy times holy people holy images holy doctrines all of that you may go through they will all finally they are all pointing back towards this which is you all the time when are you present all the time to yourself where are you present here right now and in what are you present in yourself it's a good note to end it class in yes I we've got no time to do the Oh meditation we shouldn't forget our own so home home otherwise we'll be homeless [Laughter] in the Bahamas whereas there there's these huge cruise ships come up people go there for cruises and people keep asking Swami did you go for a cruise so these and the cruise ships just dock outside the ashram in front of the ashram there's this giant cruise ships and they have the horn you know they're supposed to sound it when the depart but there's an extra extra function because all the tourists who are scattered all over Nassau or the Paradise Island come back the ship is going so and they really sound like ohm so the the whole the very deep bass long and stretched out and then the horn is as big as the zoo ships so this the people in the ashram they have a code for that look Swami the ship is oming so let's do three ohms and then we will look at pick it up next Wednesday [Music] Oh [Music] [Laughter] Oh [Laughter] [Music] you can open your eyes when you're comfortable now that we are getting a good feel of the three states try to intellectually link the three sounds all ooh to the three states so when the chanting is going on let your waking world with the Waker and the baker's world let your dream with the dreamers dreamer and the dream world with your deep sleep the blankness and the deep sleeper let them float past at least in your conceptual space and in this way you will begin to get a distance between this yourself and the three worlds actually there are a lot of depths to man Duke the teaching of the mandu cake Erica I'm always trying to do a juggling you know like not to go in too deep and and yet not to be too superficial on the top so sort of halfway in between om Shanti Shanti Shanti hurry he owned that sat sri ramakrishna eponymous too