Video 36

37. Mandukya Upanishad | Chapter 3 Karika 4-11

Oh Pedram Carini bish renew yama deva pogrom pachi moksha period raha steerer iran guys - toboggans hasta newbie via Shima Deva Heaton yada Yahoo Suez Pina intro British raava swass Tina puja Vishwa Vida Sistina Stock Show Irish Tony me swass Pino brie hospital Dada - own shanti shanti shanti so we are studying the third chapter of the Manduca carica the Manduca Upanishad the first chapter which which was built around the Mundaka Upanishad it said that two important points it made that Brahman is non dual the ultimate reality is non dual and it also said that the world is an appearance is that these are the central teachings of Advaita Vedanta brahma satyam jagat mithya Brahman Brahman is the reality and the world is an appearance now this non dual nature of the reality that non duality is ultimately real that that's the ultimate reality and the appearance nature of the world that the world is is not real in itself can we understand this can we demonstrate this with the help of reasoning so that's why these two chapters come chapter 2 and chapter 3 chapter 2 takes up the question of the appearance nature of the world but the world is not a reality in itself Jarrid mithya that is shown in chapter 2 in fact the name of the chapter was whiter tip rocker atom which in Sanskrit means white tukta literally means not the way we experience the world the truth is not exactly like that and that we have seen now in the third chapter the non duality of the absolute reality that there is only one one real one one reality in fact if you want to say Advaita Vedanta in one word the word of dry to itself means non duality so can we understand non duality can we prove it with reason and experience because after all we experience a world of plurality not just duality plurality there are many many entities we are all different individual beings seem to be different from each other we are all different from each other there is a non living world a vast universe of millions and billions of entities and God if there is god it seems to something different from us so there's this very obviously Pro pluralistic universe how can it be non dual that non dual means no second reality there is only one reality can we understand this demonstrate it with reason and experience that's the theme of the third chapter in fact the four great themes of this text Manduca carica I mentioned it I think last time all time before last well the wonderful themes are do item non duality ajar Towada non origination of the universe Aspasia that the so-called reality actually does not touch specimens touch does not even touch your reality does not touch you actually as Persia and avi road are the road there is no contradiction between this teaching and science religion all other kinds of religion science all in fact are harmonized by this teaching everything gets its place once you understand this teaching so these are very grand themes non duality non-duality of what the reality Brahman a java non origination the universe did not even originate was not even created the not only the universe even us as individual beings we did not actually become individual beings we are still that non-dual reality so that is our jatha and then Esparza this terrible samsara which we seem to be struggling with which we are seems to be in meshed in this actually does not touch you at all and the last one is avi rota all the great systems of you know thought whether scientific materialistic or different religions they seem to be in conflict with each other religions with each other and religion on as a whole against science but they are all harmonized from this point of view so these great for four great themes actually all of them are present in this third chapter this third chapter is very beautiful so what have we seen in this third chapter so far what we have been seeing is this the usual way the world is seen as God world individual like a triangle individual means me I am an individual here in front of me is a world a universe and I believe that there is some cause behind all of this in religion that's called God so this triangle it has certain features one is God is caused and these are effects yes we understand it's produced by God somehow because in all religions God is the creator little literally we are creatures and God is the creator in religions and the universe is created by God we are also created by God in in religion so this is so this is core causality is a feature of the this causality another feature is change change obviously we are changing continuously our minds are changing our bodies are their bar and they age and they're afflicted by disease and decay and death and the world itself is changing so much and even God though God's essential nature in no religion all religions God is unchanging but when God creates God does something so there must be some change involved somewhere in Vedanta saguna brahman brahman with maya the by itself which is changed into the universe so there's a change Maya changes the God itself does not change so change is there and the third one third aspect is this is duality causality change and duality means there's difference in this model we are all different from each other the world is different from us and within the world there are so many differences and God is different from all of this so this is the normal model of a normal world view the ordinary world view that most religions present to us and science in a more materialistic way presents the same worldview to us in place of God it will put some other cause now what Manduca is telling us is this is samsara these are the characteristics of samsara samsara is the is the is our present situation the trouble that we are caught in the mess that we are caught in samsara is this in sanskrit see normally when you use the word samsara it really means this world of our life you know being born and struggling in life and afflicted by suffering and death and hopelessness and meaninglessness this entire situation we are caught in the human condition is a new is a term we use these days the human condition here it's not only the human condition the entire universe itself this is samsara in sanskrit these terms are cardiac are on a causality God is karana cause and world is an individual our karyam effect change Bukhari Solly Karim subject to change and modification you know body but growth maturity decay death this is changes so the body is subject to change mind is subject to change the world is subject to change in sanskrit savvycard and duality do item a second something apart from me exists independently so entities are separate from each other it's a fractured multiple reality of blue realistic reality this itself is called samsara caria karana cardiac our ananda in the more familiar term is because the law of karma cause and effect change and greater duality oh sorry Cara greater in contrast to this what what Manduca is teaching us what Advaita Vedanta teachers and Manduca is teaching us is that the real self the real you the ultimate reality is none of them neither world not individual not God is the ultimate reality there are all appearances of one reality and that is you the real you so didn't you just say that I am this one apparently I am this one really speaking that's what man Duke is teaching us you don't need Manduca for this this is our state of affairs Manduca investigates this and and points out there is an underlying reality the Atman pure consciousness which has certain characteristics this is the causality it is beyond causality beyond causality it is neither a cause not an effect the Atman is not produced like this nor is it a producer of this it is beyond change beyond change no change is there nothing near to be car and third it is not it is not dual it is non dual Advaita this is cardio column in Sanskrit this is cardio car and of election Atma in Sanskrit this is savvy Carra this is nearly car Atma this is Dwight this is adwaita Atma so this is samsara and this is moksha freedom moksha is freedom I have said a lot here you can think about it it's a whole text book of Vedanta is put here this is our situation philosophically understood it is we are within cause we experience ourselves as being trapped in causality in a world of change and flux in fact this is the great same theme of Buddhism the second one on each TM money team server manikyam impermanent impermanent all is impermanent and everything is in a flux not only impermanent but momentary shiny come Shani comes albums anakim not only mum impermanent and momentary but also empty void soon iam shown iam sarvam zunium therefore do come to come serving to come suffering suffering all is suffering all of that the Buddha derives from the the changeful nature of reality as it is experienced and also notice that it is the world of duality separation not only duality its separation difference and though all of it is samsara and moksha is just the opposite moksha is it has to be beyond causality it has to be beyond change and it to be non-dual and this non-dual beyond change beyond causality is amazingly enough you the real you so to realize ourselves as that is the goal so this is the the teaching of advaita vedanta non-dual way dance if you want to put it in this way in the language of Manduca which we have been studying the same thing is stated in this way what we what I just said can you put it in the language of man look here what is God world an individual in mondo key language God world an individual of experienced in three states waking dreaming and deep sleep in waking state what is God world an individual individual is called the Waker you right now what you experienced yourself to be a Vishwa Waker in Sanskrit and the word is experienced as jaagruth prop enjoy the world of the waking this physical universe outside us and God is the same consciousness in association with the entire universe in sanskrit called bharat or by chuan are or v-rod and the same thing god world and individual are experienced at a subtle level in our dreams so in our dreams either individual I am called ty jessa the dreamer and the world is a world manufactured in my mind it's not the physical world out there it's a world manufactured in my mind a subtle world of my dreams caused by my impressions my vasanas in the mind my dreams the subtle world swapna prepend show the world of my dreams and in that case what would God be the cosmic mind hidden Nagappa consciousness associated with all our minds and again this God world an individual are experienced at a causal level at the deep sleep level at the deep sleep level I when I'm in deep sleep I am called baraja in Sanskrit and the world there there is no separate world there it's one uniform mass of not knowing this look but look back all of these they you must see it in your own experience you don't take it as a theoretical framework it's just a description of what we are experiencing are you with me is it not a description of what we are experiencing in deep sleep it's a uniform mass of blankness where world and individual are blanked out in fact there is no experience there of causality change or duality so is that freedom deep sleep is freedom no because the seeds of causality change and duality are there you come out of it you come back into this world of change deep sleep state itself goes away changes and you are back into the world of duality exactly what was there earlier before you fell asleep that comes forth again and God in the state state of deep sleep the the corresponding idea of God would be in fact called the causal idea of God is shuara that's actually the idea of garden in Vedanta consciousness associated with the potentiality of the entire universe from which the entire universe let's imagine the entire universe as a seed like a seed from which the banyan tree emerges imagine the entire universe reduced to a seed not a physical seed just a potential from which the universe will emerge that is the conception of God in the deep sleep State all of them are samsara all of this is samsara you can see very well then the usual idea of God in religion is also considered by the waiter to be a part of samsara what is the idea of God in religion a Creator God only present omniscient all-powerful all good ok fine but still within samsara come come in contrast to this in the Manduca language what is the Atman the fourth to reom right and that one is is beyond causality is beyond change it is non-dual up do item therefore the studium is moksha so this is what this is the grand theme of the third chapter now this story 'm gorup are the says notice five five aspects of the story if you notice this about yourself about your real self you will you will enjoy freedom moksha five aspects to explain these five aspects we'll get into that to explain these five aspects guru pada introduces his famous his grand example of the pot and space so there is this great space what he calls the Maha Akasha once a part is created it seems to enclose cut off D market a part of this great space and we call it the pot space the space inside the pot just keep this example in mind he uses two grand examples one example was in the second chapter do you remember what it was dream yes dream example be confident you remember it but you're not confident like we know in India especially when teacher our teacher asked the question this children will think what does the teacher want to know so you know the dream example to prove the falsity of the world to demonstrate the falsity of the world the dream example is a powerful example and to demonstrate the oneness of a individual with the absolute that you are that absolute this pot and space example is very powerful so what is the pot and space example notice something about the pot and space example the space is actually not at all affected by the creation of the pot but seems to be affected it seems to be very powerful illusion is created that a part of space has been cut off you think that hasn't it that's what I thought till now no it hasn't we discussed this last time so notice five things about this about what part great space and pot space I'm translating the Sanskrit Maha Akasha Akasha means space Maha Akasha great space part is cutta cutta and the space within the pot pot space is guitar Akasha so guitar Akasha greater maharaja these are the three terms notice few things first of all contrary to appearances the part space is not born out of the maharaja it is not created out of the maharaja only seems to be when this space was there when we made this building then the chapel space the put the prayer hall space the room space the washroom space the kitchen space had they been created they seemed to have been but that's not true we have just put up these limits and boundaries and then we call this one and that one they have not been created they existed earlier and this exists exactly like that nothing has been done to the space at all you cannot do anything to this space you just put up boundaries and walls and call it this this is 34 West and that is 35 west and so on but it's exactly the same space so the part space is not born of the great space it is not different it's the same space undivided nothing has been done therefore part space is not born though it seems to be born with the creation of the spot at the pot similarly the individual being is actually not born from the Atman but because of the body mind it seems to be a become an individual that pure consciousness the thorium seems to have become a jivatma individual sentient being I'll keep using the term jivatma what is Jeevitha individual sentient being who is this guy us what you feel yourself to be right now you're the jivatma jivatma is not born of the absolute it's a powerful illusion created by the presence of the body just as the space in the pot has not been cut off by the presence of the part not that consciousness has been cut off or demarcated by the appearance of the body rather the body and mind have appeared in consciousness the body mind complex functions like the pot and space is like pure consciousness so individual beings consciousness and the absolute consciousness are exactly one and the same undisturbed even when the body and mind have arisen yet it seems to have become an individual number one number two the second feature notice that in upon the debt upon the breaking of the pot it seems that the part space merges with the great space the part space was cut off so so long and now when the part is broken the pot space merges with the great space it could be true that if you have a pot of water and you immerse it in the in the river and then break the pot it is true to say that the water in the pot merged with the water of the river that is true because the water in the pot was actually cut off from the water in the river but not so far space space was never cut off when you break the pot it's just that the pot is no longer there not that the space inside the pot now becomes one with the great space similarly with the destruction of the body it's not that the individual becomes one with the absolute the individual was always one with absolute in fact the individual was never born this is the great doctrine of agita the non origination of the individual consciousness if the individual beings jivatma does not merge with brahman or thorium upon the death of the body does not so it remains separate them it never was separate it always was one there is an illusion of separation created by the body mind when the body dies is still the same still the same third another feature notice the contents of the pot one pot has dirt in it another pot may be stored there some smoke in it may be another pot as some nasty fluid in it or something like that another pot has the holy Ganges water in it now it creates an illusion that this is an impure or part the space is impure that space is pure because it stores the holy water from the river Ganges these are classic examples but actually nothing is done to the space the space within the pot is not soiled is not made impure by the contents of the pot nor is it made pure are all improved in any way by the contents of the part what is affected by the contents of the pot maybe the air inside the pot is affected maybe the pot itself is affected but not the space similarly pure consciousness even when associated with the body and mind the characteristics of the body and mind by here specifically they mean popup on near the sin or the merits the goodness the the purity of the impurity of the person the things that I have done my good karma and bad karma the the so dad does not affect the consciousness you the consciousness you are always perfect you are at at that fundamental level you are always perfect our karma our purity and impurity our good and evil they do affect the body and the mind but they do not affect you the pure consciousness this is another great thing third fourth notice another thing the characteristics of the pot are not the characteristics of the space round pot space is round we even say that is a round space a circular space a conical space no the space is not round or circular or conical its the container which is round or a circular or conical right similarly the characteristics of our body mind do not affect you the consciousness you are not affected the Jeevitha the real nature of jivatma which is to reom is not affected by characteristics of body mind man woman I am a man it's affected I am affected by it no contrary to our great teams of the great quarrels of the the gender wars we are going through and all of that which has its own place which is own place in society but remember fundamentally we are the same and absolutely perfect not affected by the ups and downs of the body by the characteristics of the body race gender man woman animal plant whatever you call it or mythical terms they'll talk about the bodies of the gods in the heavens more perfect bodies of demons in hell horrible and human bodies are animal bodies whatever we have not if you are not afflicted by it bodies affected by it no doubt even by the mind no matter how saintly how purified or how twisted and perverted and evil or dull or lazy or whatever you call it that's the mind you are not affected by it just like the space is not affected by the contents remember mind is affected by the content by the characteristics of the mind the body is affected by the characteristics of the body you are not affected by it you are affected by it to the extent that you own this body mind as I to that extent you are affected that is samsara v each of them is what meditating upon and dwelling upon for a long time as you dwell upon this it clarifies what you are and what you are not and it frees you ultimately enlightenment will free break all bondage is break all ignorance and set you free moksha Nirvana whatever you call it but even before that in fact Shankara in one place says the one of the what what what this does what we Dante does he derived the meaning of Vedanta in another open he should come entry on the cut-open cherating there he says it does three things it destroys ignorance and sets you free from samsara so that's we know that that's the purpose of a dontoh second it it makes the limited soul the jivatma the individual sentient being to the absolute day infinite and remember takes is not in a physical sense it does not take you on a journey it just reveals to you your real nature there's a second thing it does a third thing it does is very interesting he says even before all of this during this process of study and meditation and all it uses the bonds of samsara shittily karana it reduces your suffering within samsara even before it gives you a final result the bonds of samsara which are so tight get caught in what is called the human condition it loosens those bonds it gives you a foretaste of freedom of freedom of joy of peace of serenity okay what more remains the fifth aspect the fifth aspect is relationship it seems that the space within the pot has a relationship with the great space what what is the relationship some say the spot space is produced by the great space no is it no difference between the part space and the great space some say the part space is a part of the great so it seems like that there is a great space and you divide it up into so many rooms so each room the space is a part of the great no because why will you not say this room is a part of the space of the entire building it clearly you see the rooms are parts of the building this space in this room is not a part of the space of the whole building rather it is one undivided space it only seems to be parts it's difficult to grasp because the illusion is so powerful we are not parts of the divine we are not parts of the absolute you and absolute are absolutely the same if you say part of the absolute it becomes vashisht Advaita yeah mr. Drouet the qualified monism of ramanuja if you say the pot space is a product of the great space it becomes greater the theistic religions but non-dualism says there is not a part or whole relationship it's not a produced creator created relationship you are exactly though it one with the absolute you are the absolute it's an identity relationship if you want to say relationship at all so similarly consciousness individual consciousness is not a product of the absolute it is not a part of the absolute rather it is the absolute so five aspects of what of yourself what meditating upon this is what is being discussed now dead you are not born the individual is not born nor destroyed nor does it merge with the absolute nor is it affected by the impurities and the problems of the body mind complex nor is it a high does it have specific characteristics of the body mind complex good or bad whatever they might be nor does it have any relationship with the absolute because it is it is the absolute all right I've told you what we are going to study today let's just go ahead and do that we were on verse three is that true we've done three yeah we have done three so three was in verse 3 go to pada introduced the example of space and pot and said just like the part space is actually not born of the great space similarly the individual Rajeev Atma is actually not born nothing is created from the absolute pure consciousness where consciousness remains as pure consciousness but the illusion of individuality is born illusion of a pot space is born because of the pot illusion of individuality and separation it's burned because of body-mind body-mind we'll talk about that later because the question might come intelligence ruin will ask all right so individual being is not born from the pure consciousness but bodies and minds are there so bodies and minds are born of pure consciousness that we'll see later let's just do these five aspects of where he uses this pot space example four so third one says that but is an illusion you're not actually born you're not created in any way foot debt that you are merging upon the destruction of the body you somehow merge or at realization or when you become enlightened you merge into the absolute yesterday somebody asked in the class so is it like you know like gradually we become one with the divine he says he used a nice example like you download something from them so they have a bar which shows how much you've download how much of the divine get downloading into our cells is it like that no does this space in the pot gradually little by little 80% of space common with the word 90% and then now 100% merged with the external space nothing like that it only seems to be like that you are the absolute a debt at enlightenment at whatever you don't merge with the absolute you realize yourself as the absolute at not a death at enlightenment at death what happens just like the pot is broken the body dies that's all number four guitar the shoe praline issue Verta the shoe praline issue got Akasha the you Yatta Yatta Yatta Yatta Akashi some prolly ante Akashi some prolly hunt a cut what Jeeva he hot money that word Jeeva hot money so just as the space confined within the jars actually not confined within the jars seems to be confined within two jars becomes one with the great space outside when the jar is broken becomes one mid meats what its it is one with the great space outside nothing actually happens to that space what happens is the jar is broken that's all the pot is broken similarly G wat mod individual it seems to merge with the absolute upon the death of the body or upon enlightenment or whatever but it's just you are the absolute in fact in enlightenment all that happens is you realize that I am that I was that I am that I always will continue to be that in fact what is enlightenment it is the removal of the error that I am NOT Brahman the removal of the error the error that I am NOT the absolute that error is deeply set within us we don't even know what is the absolute what is pure consciousness and when we know about it the first thing which we come to the conclusion is I am NOT that whatever I am am NOT that advaitha is a process of educating us into seeing our real nature you are that you always wear that you are that and you continue to be that it's perfectly alright that's what you realize and that is freedom Akasha is some ProLiant a space within the pot and space outside they seem to become one similarly consciousness of the individual seems to be one with the width or with the absolute which seems to be it is the absolute number five in fact a death you know what happens by according to Vedanta the physical body dies at the end of its allotted Karma and the subtle body suksham sharir the subtle body which is our mind intellect our memories our individuality the person that transmigrates not only according to advaitha but according to all Hindu Buddhist giant ideas that it goes on to other births other lives other worlds which are called different heavens and then comes back into this world of action and takes a new birth new birth means becomes associated with a new body so the in life of the individual continues what Advaita Vedanta says is that all of this this body and new bodies to come the death of this body the birth of new bodies they are all appearances in that one consciousness which you are which is not at all affected by the births the appearance of the birth and death of is not at least here a real part is created and there seems to be a space in the part in advaitha even body is not really born from the point of view of consciousness there are appearances and disappearances of bodies a lot like if that you find that mysterious and difficult to believe you do it every night when you dream in your mind so many bodies appear and among them is your own body it appears in your dream and you are fully associated with that body you become an individual being in that dream a Jeevitha you remain absolutely safe you're safe and sound sleeping on your bed and you go through so many experiences those are appearances you are not affected by that nor has indeed any body really being born there it's all it's also a projection of your own mind so the birth of the body and your associated individuality within it and the drama of the dream the whole thing happens in the dreamers mind and this is an example this we all agree it's true that's what happens this Advaita Vedanta is saying that this is what is happening now in the waking state also their mind projects a dream here in consciousness this universe is projected yes the causal body and the sukshma sharir they travel together yes the causal body is nothing other than the potential form of the subtle body again remember gross body subtle body causal body they are not matters of speculation gross body or physical bodies this one not Theory effect causal bodies when you look inside thoughts feelings emotions your distinct personality your personal identity that's that's what is there is a subtle body beyond that if you push further you will find a blankness you experience it in deep sleep you experience it in deep meditation absolute brightness of the mind when you're not aware of the external world you're not thinking inside you're not dreaming planning remembering desiring hating none of that yet you are awake so that is the causal body the potential state of the subtle body so this one travels actually goes to other worlds to other bodies that's the idea you might say that remains to be proved Advaita Vedanta couldn't care less because from from the point the point of view of Advaita Vedanta even that is an appearance we can treat it as a dream then the next feature very important for us all those things we we impose super impose upon our steps and suffered from I am guilty I'm unhappy I am bad and suffering I'm unfortunate all I'm fortunate who's there like me I am the best of all and all the others are losers compared to me arrogance and all of these are appearances in BA in the body mind complex the pure consciousness beyond it which you are is not affected by any of this no more than a screen is affected by the movie you play and it could be a comedy it could be a a horror movie it could be a tragedy the screen does not cry or laugh or nothing happens to the screen in fact even a better example is the audience which watches those movies and the audience laughs and cries and enjoys it and yet it's not affected they do not undergo the same tragedies and sufferings as that one all right exactly like that with the contents of the pot affect the pot but they don't affect space similarly the contents of body mind do not affect consciousness you shift your takis mingott Akash a nice mingott Akashi Raju Hamada beauty Raju Hamada beauty Nasser we some pray you gently survey some pray you gently that what Jeeva suka DV that word Jeeva so kadhi be just as the contents of the smoke or dirt Reggio means dirt duma means smoke in one part why should there be smoking apart if you knew in India you would see it it's very common one way of fighting mosquitoes I know is to do it in the ministry I don't know what is the what is the content Dhoni BS but English no dope sticks is but what what is the thing that that do not they don't have they put it there it's like camphor and something else and it smells very nice and it produces masses of smoke and it we like it the mosquitoes don't like it so it's a good way of driving every mosquitoes it's a very indirect so in the - three ways to do this in the evening so it was the duty of the novices by turn we had to go to different rooms the temple and there would be a part with that thing burning inside it slowly and so there's a fragrant smoke will be produced and we would wave it right everything is done is it like a religious ritual there so we would wave it to the different pictures the idea would be to fill the room with smoke but we did wave it to the holy pictures or something like that so there's smoke in the pot I smoke in the pot and some of the novices were naughty so you know we're to handover this duty to the next person we had a schedule so we do it for three days or a week and the next somebody else and you have to clean up that first you do it in this room and then you go to the next room then you go to the shrine and then you go to this place and their Hall and everywhere and how much smoke to give so there was one I know one of my brother monks who was it was very creative and mischievous also I think the to go through together sometimes so that when he trained up his successor he said okay here is the picture of Swami Vivekananda three times clockwise and three times counterclockwise and here is the picture of the divine mother three times like this and with a little dance and that person's father digital maybe that's so who knows and so he was doing this ridiculous string but everybody was in splits that's the way it is to be done who knows after all it's an old monestery and there was this old monk he passed away a few years ago a wonderful old Swami he was our Sanskrit grammar teacher not ours because by the time we came as students he was too old to teach but he was still there so we had to put the smoke in his room also and he was very particular about everything for example he couldn't bear loud sounds so he had this old you know the alarm clocks the old alarm clocks so his alarm clock was there but it it it had a clear ticking sound so it had to be put in a jar with a lid deficit so the area the sound doesn't come out things like that and so the one who had to go and put smoke in his room in the evenings it was a difficult job because the old monk Swami would go out of the room stand in the window outside and the thing was you'd have to put so much smoke so that he couldn't see the switchboard of the you know where the fans and lights to switch bow he wouldn't be able to see it from the window until he still sees it he says please go on go on that's enough now so some pots of smoke some have dust in them some have milk in them some have something else the space within the pots is not affected by the contents it's exact is always the pure consciousness you are not affected by the pop up or near the sin and the merit the goodness and the defects of the body-mind complex do you suffer oh I am overweight I have skinny that's the body how can consciousness me over overweight or skinny have you ever heard of a skinny consciousness or an overweight consciousness no I am unhappy that's the mind the same mind which is unhappy in throughout one day how many times happy how many times unhappy you wake up happy and curious then you for a moment you become irritated sometimes you may go into an into a into a rage then you are bored then you are happy again for a while the mind changes continuously behind that it is the same consciousness see one Swami the way they teach is this so are you happy or unhappy the answer of the student was uhm I'm put both happy and unhappy then no wait the first answer was I'm happy are you always happy no sometimes unhappy so which one are you happy or unhappy both sometimes happy sometimes unhappy not at the same time sometimes happy sometimes unhappy and then this Swami says Wow Kabhi Kabhi Kabhi guy sometimes you are a donkey sometimes you're a cow and then the students is I see what you mean no no no no what I meant was sometimes I feel happy sometimes I feel unhappy okay so happiness and unhappiness are feelings they are not clearly stuck with you they're not velcroed on you right they come and go therefore you the one who feels happy or unhappy you in yourself you're neither happy nor unhappy is that true or not you must first understand it as a matter of reason and then look into yourself psychologically and see yeah it's true if these things come and go none of them really belong to me they shine in my light in me the consciousness in media awareness a feeling of happiness arises in the mind a feeling of dissatisfaction arises in the mind and goes away also I the consciousness am I satisfied or unsatisfied am I happy or unhappy unaffected so this is what he wants to say now one big point look at the translation he says just as all the space is confined within the various jars are not darkened when one of the spaces becomes contaminate by dust smoke etc so also is the case with all the individuals in the matter of being affected by happiness etc one point is there that you the consciousness are not affected at all for one another point has been raised and answered here we have to appreciate this one great objection against non-duality is this it may not occur to us but the other philosophers they were fiercely against this kind of philosophy why they say it will lead to disaster why if you say we are one consciousness like one space appearing as many because of many parts we are one consciousness appearing as many because of many bodies and minds we are all one self one Atma one self in that case it will lead to great confusion when one is happy everyone should be happy when one is sad everyone should be sad when one is born all are born or when one dies all and if one gets enlightenment everyone should get enlightenment it would be good result but it doesn't happen if we are one self questions like I if you are all one consciousness just a minute I know the contents of this mind how come I don't know the contents of your minds if you are all one consciousness so these questions arise so this is like the it will lead to chaos it never really happens this way so clearly we are all different beings that's the objection given by whom the Sankyo philosophers the NIAAA fellows the various dualistic philosophers in India at that time they said it does not work it's not true we are all different consciousness and this objection is answered here it says that see what you are seeing as different beings and the experiences of different beings those are contents of the pots the minds and the bodies they are different the parts are affected by the content if you keep smoking apart for a long time it will smell smoky if you keep milk in the pot for a long time it will get it'll absorb some of the milk similarly the body mine's they are affected by their particular contents but the contents of the body-mind of one person do not affect the contents of the body-mind of another person they are different consciousness equally shines upon all of them so when you say if one is happy others should also become happy no that does not mean that if one part is smoky we'll all parts become smoking no if one part has Ganga water in it we'll all parts get Ganga water in them of course not that's ridiculous similarly one one mind has a feeling of happiness their consciousness aloo means that feeling of happiness and that particular individual consciousness limited by the mind will feel I am happy but that does not mean others around will feel happy consciousness can continue to be the same in all bodies and minds birth and death why should the birth of one be the birth of all the birth of one is the bird is like creation of one part when one part is created it's not that all parts are created when one part is broken it's not that all parts are broken similarly when one is born or one dies it's not equal to the birth and death of other beings so consciousness can continue to be one and unaffected the differences are in the body mind differences are not in consciousness it will not lead to chaos as the Sankhya philosophy especially the samkhya philosophers object to this enlightenment who gets enlightened destory am get enlightened or the individual being get enlightened enlightenment is an individual being what is enlightenment I just said the removal of the error that I am not the absolute this one thinks I am NOT the absolute I am this individual this error is removed and it knows I am the absolute the error was there and it was removed there so each individual so my gurus enlightenment is not my enlightenment unfortunately so both good and bad is the same thing if one per paper comes a saint if everybody became a saint that would be nice but doesn't work that way but one becomes a sinner everybody doesn't become a sinner also one consciousness that remains unperturbed unaffected by the changes of body mind and the changes of one body and mind do not mean that all others also will have the same job even if they have the same self same consciousness that's what Advaita says so there's a this is a answer to a very important charge levelled by the duelists against the non duelists the duel the charge is that it will lead to in coherence when you talk about oneself we are clearly different selves the answer is no we are clearly different bodies and minds but consciousness is not different how will you differentiate bodies clearly you can see different bodies how do you differentiate minds clearly minds are different because when you talk about your experiences and I talked about mine and she talks about hers different your knowledge my knowledge his or her knowledge and different your memories my memory is different so memory the mind the personality is different body different clearly but if you subtract body mind the pure consciousness contentless consciousness how will you differentiate how is it different from person to person not different so that one is non dual and not not different that's what it means here there is something deeper involved here gorup are they slightly mischievous he will point out later he says or do a list you think this one is happy that one is unhappy and if I say both are the same self how can it be possible everyone will become either happy or unhappy but the fact is when you say this one is happy this one is unhappy even that one is also not unhappy the consciousness in this one and that one they are not affected by the contents of that body mind this self and that self none of them are either sinful or unhappy or affected by death or disease and no the bodies and minds are affected so even in a particular individual being the consciousness there is not affected let alone all the consciousness in all beings being affected by that you see the point he has not mentioned it here what he has done here is a temporary adjustment he says just as smoke in one part does not mean that all the parts will be smoky similarly unhappiness or impurity in one mind does not mean that all mines will become impure and that answers your objection against oneself but one step further even in that body body which is wracked by disease and old age mind which may may be full of unhappiness or misery even there the self is not affected by this that is the great great teaching he'll come to that later on he says it is actually childish to think that even in one body and mind the self is affected by this no it is not number six so there's a long commentary by Shankar Acharya where he answers this the attacks of the duelists who say that non-dualism leads to incurrence the next feature tall pot space becomes tall round part space becomes round no no no the part is tall or round or square but not the space similarly man women learn it uneducated rich poor these are circumstances in the world circumstances of the body circumstances the mind they do not affect the the consciousness behind that is being said what was the earlier one the two seemed to be similar the earlier one was the problems he said o shahe impurities sufferings do not affect consciousness this one is the specific qualities the differences between us man women good rich poor learn aid whatever Saints in or whatever they do not affect the consciousness the differences are not the differences of consciousness Rupa kadhi asam Akasha rubicon yeah samake Asha vadanti tat rat a travail vadanti tat rata travail Akasha Siana be toasty Akasha Siana be toasty Taji be Cheniere Nahum that what gb shanira nya though forms actions and names differ in respect of the differences in the space is created by jars etc yet there is no multiplicity in space so also ins the definite conclusion with regard to individual beings see if you read it like that doesn't seem to make much sense what did he say just now it what it means is all the differences among us are created by three things nama Rupa karma forms man woman plant animal living being nonliving Ben these are forms the size shape the characteristics of species so and so forth and then names the labels we apply that also creates difference and the actions karma which we do the Karma moment you do karma you're caught in the law of karma causality you do something it generates a result in what you do is Dharma good consciously done good action it generates what is called putting your merit and the result will be in sometime in this life or the next it will give suka happiness if I consciously do something I know to be bad that is called a Dharma and it generates demerit dreamer it means pop out a what you call sin or demerit and the result of that will be dukkha some kind of unhappiness in this life or the next so this is karma and that differentiates that in fact explains the why differences among us all the Jeeva cause if you are the same consciousness why is it so different why are we so different we are different because of we are caught in causality the chain of cause and effect behind me is another chain of cause and effect behind you and behind each of us we have an ancient chain of cause and effect what we are seeing is a long series of causes and effects stretching back to beginning less time so we have created ourselves it's not fatalistic those causes causes have been set in motion by ourselves so we are the result of what we have set in motion in forgotten pasts now so these have caused the differences among us named farm and karma this is what is called in sanskrit here nama no Rupa Caria Samardzija samake means name the names carrier means karma and Rupa means form form name and action bit dented a trajectory way this is what differentiates in each case so the name farm and function of the pots they are different this is a jar this is a little part this is a water pot this is a pot smoke pot and so on this is round that is square that is conical and so and so forth and the work of one is to store water the other one is to store smoke or to generate smoke other one is to keep rice whatever so name form and action are different but that does not mean the space in each of them is different it's exactly the same and she's not affected by the name not affected by the form of the pot not affected by the function of the pot similarly bodies and minds are different they have different names forms and actions behind them but consciousness you are not differentiated by that though the different illusion of difference is very powerful it seems to be different Akasha Sein Abhay dosti there's no difference in the space within these various parts of different shape name and function similarly there is no difference in consciousness you are one in the same consciousness the bodies minds may be different names forms and karma that do a g-way should enjoy this is the conclusion about the G Bachman the sentient beings yes like that it's clear then the next one so this one says that we do not have differences in feature specific features the the features belong to body mind not to you the consciousness then the next the fifth feature to meditate upon in this space and part example is that the relationship between pot space and great space what is the relationship within the space enclosed in a pot and the great space they are one and the same there is no relationship is the small space a product of the great space now in a small space a part of the grid into seems to be is it a part of the great space no it just seems to be because of the parts similarly there is no relationship or the only relationship between individual and the absolute is identity this one is in error it's an individual in knowledge it realizes itself as the absolute unenlightened I am a poor suffering human being enlightened I am none other than the absolute consciousness when right now always was always will be seven that's what's going to talk about now nikasha socket Akash oh no conscious yoga taka so weak are available at all because of a yahoo yatta naive at Manasa dodge Evo naive art Manasa dodge Evo because of a yobbo Tata we got a vote at all just as the space within a jar is not a transformation not a product of the space the great space so an individual being is never a transformation or a part of the supreme self so just as the space within a part is not a product is not transformed from the great space similarly the individual is actually not produced by that why not because the absolute is causality it's not a cause not an effect second it's not a part because the absolute is one and indivisible non dual what is a part when something something is made of parts then it's dualistic but is non dual there's no second thing the individual cannot be a part of that absolute and what's what what is the individual it is the absolute if you say what relationship the only relationship you can think of it's not even a unity unity is two things becoming one it is identity virtually the same thing is a nakahara akash ova car away a buiiet ha just as the pot space is not a modification of the great space nor is it a part of the great space similarly the Jeeva this individual sentient being is not a product a transformation of the Atman nor is it a part of the other what is it then it is the after now go Rapada adds a little footnote remember the in the fifth verse he had said just as the smokiness of one pot does not mean all parts become smoky just as the dirt in one pot does not mean all parts become dirty similarly the the characteristics of one body mind the the impurities of one mind will not affect other minds even though the self is one that's what he said but the truth is the impurities of one mind do not affect the self there itself that's what he's going to say now 8:1 so this one you should relate it to the fifth verse not fifth words fifth verse yes fifth verse eight words you should relate to the fifth verse in legal language they say read with this document read with that document so read with the fifth verse Yatta poverty balana maha t belong gaga a male he gagana melina male tata hubba hubba hubba hubba hubba donna art moppy Molino male he moppy Molino male just as the sky seems to be says becomes black and not becomes seems blackened by dust sandstorm is something the sky has become red or stormy or cloud you know children think that the sky has become dirty it's so gray or black clouds of the sky has become dirty to the ignorant in B'Elanna here means children for for the ignorant for children they think it has the sky has become affected by the smoke or the dust you say that of course it has its pollution smog yes but pollution of what not pollution of space it's pollution of the atmosphere yes the air has become polluted that you can say water we can become polluted earth can become polluted but not space space has absolutely not affected so just as children think gagana melina m-- the sky is become dirty because of the presence of smoke or clouds or dirt or dust similarly though it is not similarly dahab Howard tiabo Donna Buddha the enlightened a Buddha not enlightened for the unenlightened earth maha teamily normally the the self has become impure and a bad person I'm a loser you do not know how people suffer from it's not just a lack of self-esteem the continuously blaming themselves continuously victimizing themselves I am bad I am horrible I am I'm worthless no you are the absolute in which the work in which words are born and appear and disappear your grandeur you do not you have no idea of that so I am I am affected by this by the contents of my mind see some practical thing don't be too affected by the mind mature person it's like little children little children will sometimes cry it's not very serious so the mind will sometimes get upset it's a delicate instrument it will sometimes get upset sometimes get irritated sometimes it will be obstinate sometimes it'll be demanding sometimes board mostly unsatisfied don't pay it any heed it's just like a toddler when the mind is delighted and enthusiastic don't pay it any heed just like a toddler it's cute and when the mind is unhappy and complaining and irritated don't pay it any heed it's not you a mature person will not give importance to the fluctuations of the mind and an amazing thing is when you stop giving importance to the fluctuations of the mind again like a toddler if you ignore its its vagaries it tends to calm down similarly the mind also tends to calm down it's we who have coddled the mind or tortured the mind that's why the mind becomes so perverted and perverse let it be let it be you hold on to what you're going to do and let the mind be you will find the mind calms down this is a practical thing nothing to do with high spirituality but this much separation this much gap you must develop between yourself and the mind now that we know we are not the mind never we're therefore we did not embrace the mind so tightly so hmm some people also maybe genetics or whatever or some skulls in the past they have a tendency to be depressed tendency to be unhappy some are sunny by disposition it's not that they are particularly spiritual just that they're happy some are dour and and sour by disposition not that there aren't spiritual just the mind is like that and there's modern the discoveries in modern positive psychology which go to prove this that we have because of the they will probably say because of our genetic markers we have different set points of satisfaction deserters dissatisfaction so person may be generally bubbly and happy there is something to do with the genetics of that particular brain and the samskaras of that mind doesn't matter some person tends to be over serious and not particularly you know hardly ever cracks a smile I knew a monk has passed away now I can say it so he'll expression was always and one senior monk said that that Swami he said that Swami he has a permanent under cloud expression but he's a month and was he unhappy not particularly I knew him I met him a few times closely just like everybody else it just was not the the laughing kind in fact our president 11th President Swami come here on gambhira means serious no Brahman the absolute another name for the absolute is come here literally it means very deep very utterly profound Dom Veera his name was gonna be run on the one who takes delight in the utterly profound but the utterly profound part was prominent in the delight part was not very prominent a name so there's a story of when there's a group photograph taken with the Swami with other monks and Gambon orangey and the photograph were kept on in treating him Swami smiled after a couple of times the Swami said don't you know I'm Gumby IRA in name and in action so yeah the gambino means I'm serious now not only name but in in life - who so he had had a slight sense of you know it had a very subtle sense of humor it wouldn't it wouldn't show it but it was there oh this is translated by Swami can be run as a yes yeah yeah he has a huge his contribution is enormous if you want to study Vedanta with the help of English books then I would recommend this Swami Nikhil Angie's books are more popular but they were written for an English knowing Western audience but they are or they are not precise translations of Shankar's commentary's or the original texts they are more like a running free translation you get the gist of it but if you want to go deep if you want to know exactly what the original teachers have written then you need these books eight Upanishads by Swami Gambier Ananda which shankara's comentary literal word by what Ram in the sentence-by-sentence translation bhagavad-gita with Shankar's commentary Swami can be runnin and masterpiece the brahma sutra Hacha the commentary on the brahma sutra translated by swami come here and i remember once we are studying the brahma sutras with the help of the english translation of swami cambiar ananda a group of monks and after I was reading after some time one of the senior monks said wonderful so profound and so learn it I said who Shankara he said no Gumby run the test later yeah so they are very precise I remember once in the Himalayas I'm myself met a very scholarly traditional monk who lived in the mountains there and when he knew that I went from I'm from the Ramakrishna order he said to me you have a Swami Gumby run under his books are very accurate I said yeah I've used to have a lot a long time ago I've got you can be running the henna one could get up tick tick you're the Gambier on the in yours order his books are accurate is the 11th president of the order my guru Swami petition and the G who's the 12th president slamming and they had a wonderful relationship petition she was just as gamelon she was aloof and strict and awesome petition and she was equally you know at home with everybody and loving and like a person all the time melting in love and accessible to everybody it's strange even I've seen women calling him mother MA people call him father guru mother so like that and the Swami's we all loved him you're like all over he was it he was and imagine the great difference he's 98 and we are we were youngsters at that time in our 20s huge multi generation difference and yet we felt he could it could be at one with everybody older people younger people and so and so forth now the two of them had an interesting relationship so I mean cambiar Ananda who was a senior and Swami bhootish Ananda so Swami come in and they would say if there is somebody to be scolded send him to me and if somebody has to be persuaded with loves and interpretation under you would say he was fiercely independent as a president they are very old 80's 90's so we have younger monks in attendance with them so I mean Cameron they would not did not like it he would be like the fierce independence of a wandering monk now he had lost almost entirety of his eyesight towards the end of his life he would go out for this walks on the bank of the Ganga and he wouldn't want his attendant with him one day his attendant said did we found that he had come back from the walk and he uncharacteristically he went to his room and he lay down remember he's the president of the order and he was in his late 80s at that time he went to his room and lay down and so we went into the room and we saw something suspicious the sandals were muddy and the clothes weren't muddy little bit and he seemed to be there was a like a red rash here and when they examined him he had dislocated his collarbone because he was he couldn't see clearly he fell into the river from the from tumbled into the river from the high embankment as a mercy he was not killed and he struggled out of this this man in the late 80s cleaned himself as best as he could so that others wouldn't suspect and he quietly came back and lay down in the room without telling anybody well that was the last time he went out without an attendant so after that he was always surrounded by tendons and one of his attendants was my teacher in the monastery so he would tell me stories of Swami come here Ananda so I mean come here and there would always be either meditating or studying okay here's another story of Swami come a-runnin des this was told to me to us to a group of monks by one of our heads swami shiver my own and who is now the vice-president of the order he was the head of an ashram where I was a novice when he left that ashram to go to the main monastery he called all the monks together and he gave a little talk there was customary before the senior monk lives leaves the place to another place he gives some advice to the new monks so he told us do you know your monks and all these people come and respect you do you know why what they expect of you here what what is explained listen to me what is expected of a monk then he told this story many many years ago when Swami come here and there was not yet the president of the order he was the general secretary of the order the Swami Sivananda who told us the story he said we heard that he had disclosed to somebody that he had a vision of God God realization a vision of God and I know saw me telling us said I had my doubts about this because he was so reticent it's doubtful that he would ever say such a thing anyhow I was excited so I wanted to ask him so I went to him and I said Swami I heard you said this is this true what have you experienced I'm becoming Ranji of course brushed him off he said no no what is this What nonsense let me go and in Shermans you would not let go he's also very interesting he wouldn't let go he stood blocking his way he said I won't let you go you have to tell me have you seen gap and then gum yeonji said and these are the words what do you mean by God realization whenever I close my eyes those were initiated you will understand this whenever I close my eyes the living form of my Ishta devatha blazes forth the living form of God the way I worship God that blazes forth in my heart living form not in imagination it raises forth in my heart whenever I close my eyes he says and then he says but is this all who one has to realize Brahman the divinity in all beings in Bengali said I'll tell you the original Bengali joconi choke bond o curry related each today without Devon - Devon teach today water loop joel joel choreo ta da be a key sharp sharper booty Brahmas ocean good Havana you have to realize Brahman in all beings and then he walked out quickly and then this Swami turned to us and he said that is what people expect from a monk that this is that's the level at which your consciousness should be that your awareness should be to in tune with divinity all the time so that was Swami come around all these books his attendant told me once a very senior judge who is also interested in scriptures had come to meet Swami come here and he came to the main ministry I would like to talk to this very scholarly monk because I have some questions about the books he has translated and when this was told to Swami Gumby run and the he came out looking a little flustered he said those books I just wrote them to pass time you know but I I don't know why he says he thinks he should consult me he he wrote them to pass time and they become the foundation of our scriptural study yes these are not available in good English translations it's only in the last 100 200 years that we are getting these translations other languages English or even other languages which is not available it was not it was frowned upon to translate from Sanskrit even I have seen we studying ashtavakra in in the Himalayas with a group of traditional monks I had the ramakrishna mission public and the publication Edition which is here it's in Sanskrit and English so I was studying it others had their books they were in Sanskrit or Hindi and they're studying and then when you saw mine the monks were so curious and he was saying sure shows it's any English and they passed it around along with themselves look look it's in English you have a Dante in English these days he says the Cossack arriva I'm reaching me I think one reason number 9 concluding this whole thing that consciousness the five aspects not born not dying or not merging with Brahman not affected by the impurities of the individual body mind not having any specific qualities of the body mind they are not affected by that and no relationship with the absolute it is the absolute these aspects now are concluded in a very nice ninth verse Moroni some Vijaya Moroni some Meech Ava got da Gama norepi got Yaga menorah P state o saruba shareer issue Sethos anniversary ratio Akashi novel action AHA gosh a novel action in all beings just like in the pot the space is there and it is not affected by the creation of this pot by the shape of the pot by the contents of the pot by the destruction of the pot not affected at all similarly this one consciousness which gets associated with so many bodies and minds it is not affected Gotti Yaga mana Europe Aqaba mana Europe II modernism hwacha it's not affected by the birth of the body though we feel it such a great event born child is born from the point of view of consciousness nothing don't worry you can still continue to celebrate birthday no problem there but remember you are not born with the bar birth of the body nor do you die with the death of the body murder and HIV no effect body goes you are not affected by it got T aagama norepi coming and going into this world into other worlds being born heaven hell different kinds of bodies this is come this is called transmigration this is a grand idea in Indian thought all schools of Indian thought accept the materialist all of them in the ayah vaisheshika Sankhya yoga vedanta dualist non-dualistic buddist china all of them seek all of them they are accept coming and going that means this cycle of birth and rebirth but what Advaita adds to it is the central insight is let it happen let it be real let it be false did it be whatever it is you are not affected by it you don't come with the coming of the body you don't go with the going of the body you are the one consciousness in which all of this is happening or appearing to happen Akash a noble action are just like no difference from the case of this guy and the part Akashi knowable actionable action are not different this is not a different case compared to the sky and pot example alright this is done now one big issue remains going back to it you said that or the other man do cases that the part space is not born from the great space the individual is actually not born of the absolute or Imperium so the absolute is not a cause cause and effect are here God is said to be a cause of the world and achievers but the absolute is not is not a cause of any of this these are all appearances they are all appear and they all appear because of the absolute you our existence consciousness bliss because of your existence things appear to exist because of your consciousness all these conscious experiences are possible because you are bliss all meaning satisfaction joy and life is possible but you are not affected by any of them you are not limited by any of them you are the stage upon which this grand play of the universe is staged so you are not affected remember whenever I give examples like film stage you have to understand it in context but so it's not a cause if it actually produced an individual then it would become a creator like god it's not a cause but now isn't it that you're saying just like a pot after all a pot was created true the pot space was not created not affected but the pot was created and it got affected and it got broken similarly if bodies and minds are created you are obviously implying bodies and minds are created after all wherever they come from if bodies and minds are created from the absolute then the absolute becomes a cause after all the body mind is an effect the absolute is a cause and then where is non duality because there is the absolute non dual reality but then bodies and minds are many so that is then duality comes in so that is the question the question I understand consciousness is one in the same but what about the minds and bodies where did they come from and if they have come then the consciousness becomes an effect or a cause and it becomes dualistic not non dual because now there are bodies minds and presumably the external world alright what is the answer go here you use the dream example dream example in your dream you being the same one dreamer suddenly a world appears the world of your dream there are people's places things happening other people are there in your dreams you yourself you have a body in your dream and you have a personality in your dream and you do things in your dream there is happiness and misery and desire and frustration and envy and joy and all of that and events and space and time all of that is there in the dream so have you produced them are there real people there do you have to know the example I give that you ate a cookie before going to bed and you liked it and soon you dream you ate two more cookies so in the morning will you say I have it I've gone over my sugar quota I had three cookies you will not say you will not count the two cookies you had in your dream you will not count them they are not to be counted as one two and three how many cookies did I have one similarly in consciousness when this entire universe it appears why does it appear because of Maya when it appears then it is not to be counted as a second thing or a third thing apart from consciousness so consciousness remains non dual because these are appearances consciousness remains non-causal it's not a real cause producing a real effect it only appears to just as you appear to produce a universe in your mind keep the dream example in mind you will understand what's going to happen next let me read the verse Sangha Sapna Sangha toss up know what survey sang hot-swap know what survey mama visa Rajat aha mama visa receipt aha Oh Dicky service amoeba DK service am evil no puppeteer he bit dirty no puppeteer he bit dirty some hot ah the conglomerate's the body mind complexes Sangha means complex the body mind complex is what about them they are swapped no but like dreams like bodies and minds experienced in dream survey all of them where do they come from in dream I understand the mind projects them but where do they come here in this world Atma Maya by the Maya of Brahman by the power of Brahman which can project the one as the many does not make the one into the many because it's consciousness all of this can appear in consciousness just like I have seen that in fact just like this now here is in fact if you look back in the window you will see me and yourself and and the picture of the Holy Mother it's most distinct is the picture of the Holy Mother can you see what's there in the window nothing just dark space outside yet you can see the entire room there it's an illusion created by this and darkness there in the light and illusion which it's symbolic that the Holy Mother is the one who is clearly visible there because she is Maha Maya according to Vedanta it's the it's the mother's projection this entire universe is a play here is an optical illusion there is something here which is reflected there but in the case of consciousness you don't need something else to be reflected in consciousness consciousness has this unique power of experiencing diversity within itself without becoming diverse experiencing duality with it within itself without becoming dual just as the one cookie does not become 3 because you imagine two more in your dream the one non dual reality which you are you don't become multiple because we will imagine a universe within yourself so the power to do this is Maya it's called Maya it's one of the most difficult subjects in vedanta Maya how does the one appear to be the many how did the one become the many dancer in vedantist one did not become the many then the one appears as the many even then you might ask how does the one appear as the many the answer is Maya some now you may ask so this Maya is it a second thing apart from Brahman then there'll be duality brandman by itself is pure consciousness or Atman by itself is pure consciousness but its ability to appear as something else that Maya if it is real there's a second real thing they'll be two then Atman and Maya but no the Maya of Atman is called Anita Virginia it cannot be expressed as being an independent reality but it cannot be said to be non-existent also so that Maya which is neither a separate reality nor an or unreal the effects of that Maya are also a near Virginia this world you cannot say it's a separate reality apart from the absolute but you cannot see it's not there either because we experience it because it does not exist apart from the absolute we can't say it's an independent reality it's real you cannot say but because you experience it you cannot deny it you can't you can't say it doesn't exist at all this this inability to determine its nature this fundamental in determine ability of the of the universe is called the falsity of the universe myth theater this relative nature the this indeterminate nature the this incomplete nature of this universe inexplicable nature of the universe this is called Maya from the Advaita point of view at all that is important is Maya is not a separate reality from Atman so there is no problem it does not bring up man into the world of causality duality or change change in my eyes not a change in Atman product of Maya is not a product of Atman and existence of Maya is not duality in the Earthmen so Atman remains as beyond causality unchanging non-dual that's all that you're interested in you had a question no you had a question yes okay so this is the answer about the part and space one thing you should know in the Vedanta cosmology even the part is produced by the space how how can part I can imagine the pot space being a being in nondifferent from the great space but the part itself what is it what is the part itself in the example also in Vedanta you have to remember the old Vedanta cosmology or Indian cosmology in fact all ancient cultures space air fire water earth yes tightly reopen it says the smart ba8 or smart when in fact it said before that Satyam yharnam an interim Brahman the absolute is infinite existence and consciousness then next after a couple of sentences it says the criteria open Ishod thus Marva a the small Atman aha from that Brahman which is the absolute infinite consciousness and bliss existence and consciousness from that absolute which is this Atman so that absolute is this happened yourself Akasha Sam Botta space appeared how did space appear from from the self this is by Maya Akasha value from space comes air why your agni from air comes fire ordinary opera from fire comes water what do these fire earth space with you mean this is a matter of investigation now for a long time that's how people took it but now we have an entirely different worldview given by physics modern physics so should we at all try to relate these to some people think so a great scientist John Dobson who is the inventor of the Dobson telescope actually he was in California I never met him I have read his papers he was a disciple of swami ashok ananda and one job which swami ashoka did you meet John Dobson know anybody here now Swami Ashok Anand the one mission he gave him was to map the ancient Vedanta cosmology actually to sanction cosmology with modern physics so you wrote papers on what do you mean by sky by space by air or by fire and how do you relate it to the modern physics of space time vibration radiation things like that anyway from fire comes water advaita v from water comes the earth and so on it goes on but our interest is in the earth because the pot is made of earth and what is earth made of it will in that sequence you go back to the at my itself earth is nothing other than water is nothing other than fire is nothing other than air nothing other than space which is an appearance of the Atman so even the part it's cause if you stop at space space is the cause of the pot space appears itself as part and it seems to it seems to demarcate itself and create a pot space similarly the Atman itself appears as this universe as the body minds and appears to demarcate itself as individual cells the individual self is none other than the Atman this universe itself is none other than the Atman these bodies and minds are also none other than the Atman they are appearances in Atman by what by Maya just as the world appears in you by what by the power of dreaming similarly so that concludes a big section an important section we started off by trying to demonstrate the non duality of the Atman with the help of reasoning and examples experience examples now because it is Vedanta it is supposed to be based on the Upanishads so what Gordo pada will now do is in the next several verses he will call upon the Upanishads to show that what he's saying here is not his invention the opening shots themselves talk about all this so he it'll be interested in in two ways one is it gives us a quick survey of the essential teachings of different operations he will do that the second thing is note that he expects us to know he just referred to something here something there he expects that us to have read all the open issue that's why the Manduca is said to be the last so he expects us to immediately understand but luckily we have Shankar Acharya to point out that this quotation is from the tight area that this and go to pada himself says this is from tight area but he will point out which is from which open issue instead of taking it as a series of dry quotations we can actually use this occasion which we will do from next time onwards to take a quick lightning tour a crash course in the opening shots guided by none other than God about just see the highlights you know like a tourist visiting one day in each country so these are all vast texts but we just want to see the highlights in each each one so we will see that for next time onwards yes in fact inert the more correct way of putting it is inert objects are not Atman alone is remember Mary Hales poem who she wrote to Swami Vivekananda I understand what you have taught all is God and Swami Vivekananda I thought such strange doctrine that all is God she said you have I'm quoting you and he said no I am NOT taught that all is God I have taught all God alone is all is not in fact oh I forgot to translate one thing good that you reminded me second line are the key service omnibar no property with deity in all the manifestations excellence or greatness or misery or or - the good and the bad the great and the glory and the miserable and the horrible none of this is logical in this world why because they don't exist what exists is Atman so shall we say that then everything is the same not everything is the same everything is not the Uman is the same that's why he says adi kiss excellence all right excellent something is better than other I am better than everybody else that's not true fine then we are all the same that's also not true this idea of we all this must be abundant it's not that we are all the moment we all comes there differences also will come but these differences along with the idea of we all neither difference nor sameness is correct no poverty what is correct is that one reality alone exists I remember this month very intelligent monk I told you this earlier so he says I'm going to write this book in which the character is an essential novel in which this character is a hero is the is enlightened so among 0 is always enlightened the character is enlightened and he behaves just like an ordinary person with everybody but inside yes like total content for everybody I said just a minute that does not sound very enlightened at all you see what has happened is a strong self the individuality and what we do is we keep trying to improve this individuality and improve it to such an extent that it is towering above everybody else now I'm enlightened no you are not you have only inflated the ego to a terrible extent that is just the opposite of enlightenment the enlightened person will feel I am one with everybody or that one alone exists see these are the attitudes of a spiritual being that an enlightened person all this is Maya this is the spiritual attitude I alone am all of this is also spiritual attitude God alone is all of this that's the spiritual attitude but all this is Brahman the absolute that's also spiritual attitude but I am separate and this world is there good and bad I am trying to struggle and make a position for myself in this world this is the attitude of the unenlightened person the Swami who said this sub Maya hey this is spiritual subs for you everything is my own nature I am everything there's also spiritual sabi shuara everything is God that that's the devotees attitude that's also spiritual or brandman alone is the reality the world is an appearance that's also spiritual take any of them but then unenlightened person's attitude is not like that it's it's an attitude of duality and division and separation and high and low and struggle and strife that's the attitude of the unlit enlightened person yes Swamiji what I just finished was tenth yes chant yes tenth from the eleventh onwards gora pada will take us on a lightning tour of the Upanishads yes yes there's supposed to be a Rishi but the it's difficult to say they're different stories about how the man dukhia when dukkha means a frog so how does it come so they're always inventory she that a great sage was there of the name from who his name this Upanishad has come but that seems to a bit of a back calculation backtracking because the name is there so they must have in a rishi like this we really don't know but the story goes that there was a ratio of that name Upanishads how many opening shots if you see look at the book Gorem Iran g8 opening shots these are the eight smaller ones there are two bigger ones so they complete the ten who punishes which Shankar Acharya took has the foundation of Atlanta ishikane Akata prashna moon demondo Quixote theory he I am John Doe Geum Bree had Aaron Yakima the ten who punishes the nice verse to memorize the ten who punishes when we start learning Vedanta you may have made to memorize this these are the ten fundamental Upanishads what are a ish open Ishod KN open Ishod katha upanishad Prussia no punishes and then tightly reopen Ishod ITA do punish odd Mundaka Upanishad Mundaka Upanishad chandogya upanishad Breanna Koch initially was that 10 I think so so these are 10 and non-controversial Shankaracharya has written commentaries on these 10 and they form the foundation the textual foundation of Advaita Vedanta you want to know what is the root text source texts these 10 repetitions there's one more the Shweta show the rope initial on which Shankara chair is written up commentary but that's scholars have some doubt whether it's written by the original Shankar Acharya later on the quality of the commentary is also little indifferent to compare to these first step and but so are there 11 Upanishads there more than that we find a list of in the MOOC tico position itself hanuman asks Rama Chandra Sri Rama how will I get liberation moksha freedom and Rama Chandra tells Hanuman mandu Kamehameha alum MooMoo kya naam the MOOC they the Mundaka Upanishad by itself is enough to give liberation to those who desire liberation so you are lucky we are doing the one text which is enough recommended by none other than Shri Rama himself the avatar of Vishnu that that itself is enough to give liberation to those who want liberation freedom enlightenment that one text and it's a smallest one but then he says suppose I don't get liberation we're almost at the third chapter and I have not been enlightened yet and I don't see much chance of getting enlightened by the fourth chapter then then sri ramachandra gives a list of 108 upanishads 108 he gives the names including these 11 new positions so just because Shankar Acharya chose these 10 no punishments arguably 11 these are called the major Op initials and the rest are called minor Upanishads but major and minor only because Shankara made this difference but they all teach the same thing yeah so better get enlightenment with this one who punishes otherwise 108 await you yes we will read it in term Oh in time once you finish this one ishikane uh cut up Krishna issue open assured Kane open assured cut open assured personal position Mundaka Upanishad mundo Kia Italia tight area chandogya with our neck can opener sure is one you're asking too many questions you you had run out of each open Isha tells you the same truth that you are Brahman but in different ways the approach is different that makes Vedanta so rich you have such a multiplicity huge array of approaches the mandu Cates is unique because it's approaches the three states waking dreaming deep sleep that's unique to the man Dukie of course it's found in briana growth you know beginningless endless beginningless end is there is called uh Nadi Santa that means beginningless but with an end end means what when you realize the Atman then you realize that the appearance is nothing but the Atman itself so the the illusion this samsara that has an end does it have a beginning they can be I mean we don't know they don't talk about Big Bang but they talk about multiple universes so there is going to be a big bang there going to be multiple big banks and that's also not very much against modern physics in there one theory says there is a this universe which expands and collapses again but that's little out of fashion but many theories have come and go out of fashion the Vedanta cried the Hindu ideas is a cyclical the cosmos goes through cycles creation existence then disappearance again again creation existence disappearance what our data says is this whole thing is in appearance it's not real what is real is the background Atman Oh they shanthi shanthi hurry he owned that sucker ramakrishna Aparna must