Video 4

5. Mandukya Upanishad | Chapter 1 Karika 1-5

boom bhadram Corina bish renew Yama Deva petrm patchy moksha Arijit raha steerer Angus douche Tagum Shasta no v.v Ashima diva Heaton yada Yahoo swass Tina Indra British aha swass Tina foucha Vishwa vida swass Tina stark show air Astana me swass teen Aubry hospital data to whom Shanti Shanti Shanti please follow me in the chanting of the mantras I'll change first and please repeat after me Oh mediator - Adam edelen's our album - yo pop jahannum butum bava bava she oddity survive among Godiva Seraphim Uncle Dave yet John trick a lotty [Music] da da young God a second Seraphim he a tad brahma I am Atmaram ha so Yamato chatter spot third mantra jaggery Tostan Oba his progeny Titano Mahesh Pragya Sangha a connivance a tamuka stool a book Vishwanath Pratap our mantra for Sapna ston Antep Raja Sept an economic shot mo ha ha [Music] Ravi Viktor book the aegis of duty of father mantra 5 yet risotto no Kanchana common commodity yet risotto Kanchana continuity no conscience at nom Pasha Tea Party that so shopton souped Astana achyuta Rajan Agana even on DeMeo he Anand book jato Makaha Rajan streety a pod sixth month Asia serve Asia Asia Savage on a show antaryami Asia Ione service Prabhavati oh he bhutanam this Upanishad is an inquiry into the Atman the self and the way that this open ition approaches the whole problem is by saying we only self that means you have four aspects the self has four aspects what are the four aspects consciousness consciousness itself appears as the Waker and the waking world consciousness itself appears as the dreamer and the dream world consciousness itself appears as the deep sleeper and the deep sleep world it's not much of a world it's everything is resolved there in deep sleep the Sanskrit terms consciousness is Chaitanya so it appears as the Waker and the Waker has given a technical term Vishwa but not only that here the opener shot says we experience everything as individual and total so here I am an individual and here is the totality which I'm experiencing so individual and cosmic microcosm and macrocosm and the open Ishod says the consciousness itself is the microcosm and the macrocosm the microcosm which you experience yourself as the individual being and the microcosm which you experience as your universe so consciousness associated with the microcosm there is a pair in each case in the waking world it is with schewe and v-rod consciousness associated with the gross universe bit of a physical body is called Vishwa and with the entire universe consciousness associated with that is called viraat in deep sleep darling in dream once we fall asleep we dream and consciousness isuzu which is associated with the body and mind of the individual in the dream not the one who slept sleeping in the bed and dreaming individually you project yourself in the dream that individual being is called tiresome there are reasons why these names have been given and the entire Kali subtle world all taken together the minds of everybody all taken together is called kirinyaga Rupa and in deep sleep the same consciousness is called prog Jia the individual and entire cosmos in its resolve state is called consciousness associated with the cosmos in its result state is called Ishwara or antaryami this book calls it antaryami let's use Ishwara this is a term we are used to issue it means God and the first mantra we saw was dedicated to the waking stage so this is aspect one of the Atman the self has four aspects we said so this is aspect one of the self this is aspect two of the self the second mantra not a second one through sorry this is the third mantra mantra three was dedicated this one and it's a fourth mantra was dedicated to this one and the third aspect of the self deep sleep mantras five and six are dedicated to the deep sleep as by aspect of the self why are we calling it aspects of the self this is how we experience ourselves throughout the day you are one kind of experience you have when you are awake one kind of experience you have when you are dreaming and another kind of experience you have in deep sleep these are the three kinds of experience we all share we all have it and the point that the open Ishod wants to make is not waking dreaming or deep sleep this is just by delay this is as a doorway or as an instrument to point out to you the fourth aspect of the self which is consciousness in itself not consciousness dressed up in the physical body of the Waker not consciousness dressed up in the subtle body of the dreamer not consciousness tucked in in the deep sleep in the blackness of deep sleep but quite apart from the the causal universe of deep sleep the subtle universe of dreaming and the gross or physical universe of waking none of which are anything different from consciousness they are all dresses projected by consciousness which consciousness son and acts out these experiences but apart from all of that in itself what is the self according to the open assured it is just pure consciousness now already number of people have told me to just a minute more I think about it why are they saying this is the fourth aspect of the self isn't this the self itself and these three may be projections aspects of the self this is the reality right correct you have got it right when you say that when you begin to sense that it's not four aspects of the self actually the Atman the self the reality about the self is this pure consciousness and these three are the roles that pure consciousness plays then why are you calling it four aspects of the self because these three are known to us right now this is unknown to us that we are pure consciousness not a body not a mind we are not the wake a dreamer deep sleeper we are the pure consciousness experiencing all of these this is something that's not known to us this is something which we are beginning to hear for the first time from the Upanishad we never think about ourselves as these normally what do we think of our success our whole concept above ourselves is heavily based on the Waker and we basically think I am server pre Ananda and this guy who is standing here in Manhattan in in the Vedanta Society this is who I am and here the way I experienced myself in my dream that was just an error I dreamt that's not really me and the way what what will happened in deep sleep is nothing much happened so Who am I really I am this person in in the waking state we are heavily biased towards the waking experience in yet it should convince us that part of the time in our day even from our waking calculations the entire waking experience is erased from our awareness and yet our sense of self goes on in dream we we have a sense of self we are experiencing something though we may wake up and dismiss it as a dream and nothing in deep sleep we do claim after waking up I was in deep sleep you see whom it's very interesting that when we wake up and come to the Waker and we look back upon our dreams and our deep sleep what do I claim I this Waker I was the person to whom this dream building belongs and the deep sleep also belongs because how do we speak I had a dream I slept peacefully which means we claim the dreamer and the Waker and and the deep sleeper and yet the Waker they are exclusive this Waker was not there in the dream if the Waker had been there in the dream you would have said where is the waking personality the waking body was sleeping at that tender we were safely in bed and tucked in and sleeping and dreaming in the brain if the Waker was in the dream you would have said I am actually in my bed and this is a dream you don't say that you actually think this experience you are having is like another waking experience you don't even conceive of it as being a dream really waking dreaming and deep sleep equally all belong to something beyond them all which is right here right now but we are missing it this is what the Upanishad wants to introduce us to that's why it says when you look at yourself three aspects of yourself are evident you wake you dream you sleep the reality about yourself let's call it the fourth it's called the fourth only in relation to the three aspect with which we are familiar but really that is the truth this is four aspects in sanskrit forefathers so these three are actually not the self really it is the self in itself the real nature of the self is this one yes same as mine yes we are sharing it clearly it is true but if I'm creating yes you are saying your waking world my waking world are the same because you are speaking as this person right and this person you have other bakers in your world all of us and we share a common world so this is the waking world we share and therefore we say we are sure we have a public reality which we share obviously now the thing is you are not creating this world well even this diagram will tell you what is appearing as this world not the Waker the Waker is not creating this world isn't it what's creating this world consciousness itself is appearing as the Waker and the wakers world when you clearly say right now when you're speaking what are you speaking and you're speaking is this Waker right just as I am speaking as this Waker from this fakers point of view this would this projected world is not our creation think carefully when you said but my dreamers world I create who creates the dreamers world when you are the person in the dream do you feel in the dream that I'm creating this world or what do you feel here is a world which I'm experiencing the dreamer you see you can take that is an example ice example from our wakers perspective what do we feel I then to sleep and I am this guy I'm sleeping I am generating a dream in the dream I am also there and I'm a character in my own dream is there isn't that what happens in a dream and there is a dream world also right the character in the dream does not generate the dream world you never feel in the dream that I am generating all this you feel it's all real and I'm in the middle of it sometimes you have fears and anxieties sometimes you have delightful dreams all of that you feel it's like another baking experience and you never feel it I am generating it and there also there will be many other people whom you can say aren't we sharing a common waking experience together it'll feel like there are people you are one of them but when you wake up from that you will realize this person and all the other people it met all of them were projections from the waking state with on the front in the Baker's brain when the Baker went to sleep and dreamt but all of them ultimately even the waking state the dream state deep sleep all of them are nothing but one consciousness appearing as subject and object microcosm and macrocosm in each of the three states only thing is in the deep sleep state the microcosm and the macrocosm are all mushed up together into one mass of indistinguishable mass so it seems nothing is known per se it's a blankness now in the last mantra in mantra five we were introduced to the individual the sleeper u v the individual being in deep sleep first of all the definition of deep sleep was given definition of deep sleep is to distinguish it from waking and dreaming she never defined the open e should never defined waking or dreaming just went straight to defining deep sleep because we are familiar with waking and dreaming but deep sleep is and the interesting thing which we now don't give much thought to so the opening shot thought let me just define what is deep sleep and we saw where one does not have any literally says when one does not sense any growth desire any gross objects but basically one does not sense the waking world as awake er one does not dream any dreams as a dreamer one is not experiencing any distinct objects so that's the deep sleep world and it pointed out a kyboot approach gianna con are two terms everything is reduced resolved into a mass of oneness and a mass of awareness or consciousness what does it mean here we have distinct objects and distinct knowledge in the waking world and in the dream world distinct object means here is a board here is a pen here is a cloth there are distinct objects and when we look at the board we have a knowledge about the board and we have a different knowledge when we look at the pen and we have a knowledge about the pen and we have a different knowledge when we look at the clock and we have a knowledge about the cloth so distinct objects board cloth pen distinct knowledge board knowledge cloth knowledge pen knowledge in our heads when we look at all of this so the knowledge that we have in the waking world as also the dream world is distinct separate different from each other every the series of knowledge experiences we have and the objects are also distinct separated from each other but in deep sleep it's a new way of looking at deep sleep imagine all the the objects of the world shrouded in darkness then you cannot make out any distinct object if you switch off the lights here draw the curtains there's no light the absolute darkness there are hundreds of objects here chairs tables people pictures but then there's no light and in deep darkness all of them will seem like a uniform mass of indistinguishable mass of darkness so all the objects in our deep sleep they are all the objects which objects objects of the waking world objects of the dream world all those distinct objects we are not aware of the distinctions that's the meaning of the word Achyuta they're all masked yeah yes it's an experience of non-duality so she pointed out a very important thing is deep sleep and experience of non-duality I was not going to go there but yes deep sleep is an experience of non duality non-duality in this sense the duality of the objects the multiplicity of the objects is not evident it's not evident because the lights have been switched up it is the multiplicity there or not it's there it must be there in some form because when we wake up or when we dream again all those things come up when you wake up out of deep sleep what comes up this world with its billions of entities all different exactly as it was before you went to sleep so in deep sleep there must be all these objects must be there it's just we are unable to distinguish between them and all the knowledge that we have of those objects each object has its corresponding knowledge knowledge means an experience of that object all those distinct experiences are also much stuck together into one non distinct mass of awareness that's the meaning of the term pradana gonna Rajanna means individual awareness gonna means dense into a dense mass of non distinct awareness so this is how the view deep sleep that was the experience of the the individual as Pragya means there are different ways in which and it has been interpreted as been derived prakash aina a jaha that specifically or which is distinctly unable to cognize anything that's one of the meanings of pradya another meaning is prakash in agra hub which is omniscient we will come to that now so one meaning of one aspect of the of the third aspect one one side is the individual deep sleeper us when we sleep but in as in each case the microcosm and the macrocosm is talked about the individual and the cosmic in deep sleep also the macrocosm all of this universe and consciousness associated with the entire physical universe subtle universe that consciousness is called Ishwara god what is just ignorant and deep sleep and blankness for us is at the cosmic level the state of god where consciousness is associated with the the resolved state of the waking world and the dream world is entire physical universe all these our minds the contents of all our minds altogether resolved into the state of maya this is we are talking about the Kosmic state so consciousness associated with maya what is maya maya is the our entire physical world our entire subtle world all our minds put together all the contents of all of that all of that massed into an indistinguishable state a potential state a causal state before everything emerges that when consciousness is associated with that we call that consciousness issuer of god before a product is produced distinctly its potential state is always a causal state it's called a causal state so mother is the cause of the baby seed is the cause of the huge tree in the same way this which seems to be nothing which ain't seems to be avoid which seems to be an emptiness that is the cause of the universe the storehouse is Maya and the consciousness behind it is Ishwara so consciousness plus Maya we call it Ishwara this is the complete causal state causal causal state of what causal state of the dreamworld causal state of the waking world now when we look at what we chanted we will see the sixth mantra six month the fifth month attacks about the individual and the sixth month were talks about the cosmic at the individual state it seems pretty dull I am in deep sleep experiencing a kind of blankness that's all that's not what we experienced at the cosmic level it's God carnem causal means karana and effect means karyam if you look at the mantra itself sixth when you are talking about consciousness associated with the causal state of the universe it is called Asia Survey shuara ha it is the Lord of everything not you or I in our deep sleep you cannot be called a lot of everything because when we wake up we wake up into our individual little but Asia survey shuara consciousness with the totality associated with the totality is salvation yes yes right that I refers to she said last class I mentioned the deep sleep is like a corridor between the waking and the dream this is what it means when the fifth mantra in the earlier mantra you will notice there's a word jato Makaha jato Makaha literally translates as a door of consciousness it is translated as who is the doorway to the experience of dream and making States jato mukha what does that mean what Vedanta Hall says we do not get into the Waker or the dreamer directly we have to go through the sleeper it's it's like after all what is the Waker the Waker is consciousness with the with the physical universe with our physical body the dreamer is consciousness with only the subtle body of course in the waking body waking life the subtle body and the gross body are both there so imagine the gross body to be like the shirt I am wearing and imagine the subtle body to be like the vest I'm wearing inside this shirt now in order to go from one state to another I have to take that off and put this one on in between I have to be without either of them so it's from deep sleep when you when you're waking and you're going to dream dreams you first have to fall asleep and forget the Waker right and then you go into into dreaming you put on the the dreaming equipment so you have to first somehow forget the wake of that forgetting the vapor of Achor is deep sleep from this deep sleep you go into dreaming from the Dreaming the world you want to come back to the waking world you must get rid of the dream world first at one point must be in sleep neither dreaming not waking then come back into the Waker so deep sleep is called the doorway into waking and dreaming because you can't stay in the corridor but what the source is that it seemed interesting the point here is it functions as a source of this one and this one he wants you to look at your deep sleep in that way and something from which everything emerges you see the world views a little different in paradigm is a little different here we normally look at the waking as the reality and the deep sleep is the forgetting of the reality but what they want us to see is the deep sleep is a like a neutral state where everything is there like in the mass in a bottle it's all suppressed like we call a jack in a box and then you let it out you have a waking world but you let it out you have a dream world you push it all back in deep sleep world so deep sleep world is a potential state where everything is there and it comes out as the waking or the dreaming so the dreaming and the waking they emerge from the deep sleep true right we think sometimes when you wake up and you have memories of dreams very vividly you remember you're dreaming now you're awake all right now she's asking where is the deep sleep in that it seems we went from a dreaming to waking or from a nightmare to waking remember one thing even if very fleeting even if not noticeable logically it must have been so because you at one point made the transition between this is real and it's a nightmare I mean you don't think it's a nightmare it's a real horrible reality and then you snap out of it and you say this is not the reality I broken up oh that was a nightmare you have a distinct memory of what happened in the horrible dream you had and you clearly see this at one point the sense of reality must have shifted from that to this if you follow the memories carefully at one point the shifting is like this though that world still might be vivid but you at one point you begin to realize it's a dream it's a nightmare and this is I'm waking up this bed and waking up to is the reality this shifting cannot happen without a even a flash of dream deep sleep in between where one is let go off and you catch the other one because from the deep sleep perspective Manduca perspective both are dreams at one point you gave reality to this one and said that is a dream so when you say this is real what have you have done is you have put away your dream clothes and you put on your waking clothes in between you must have been without either that's the deep sleep state so logically there must have been a state of switch between the two right we feel that we feel it but it's more like a philosophical necessity that if this is a causal state you must have gotten rid of one and put on the other one I got rid of that one then put on the other one so you must have gone through this even fraction even in a flash of him yeah yes yes normally the doctors talk about dreams sleep as REM REM sleep rapid eye movement sleep it seems the eyeballs move rapidly when you are dreaming and non REM sleep so even modern physiology says there are two kinds of sleep the distinction between dream and deep sleep is admitted by modern physiology not only by our own internal experience but they wouldn't say that you go through non REM from REM to waking you have to go through non REM I do they say that I am NOT very sure yes your watches right now the cause of what what is the effect according to demand opieop initial according to Vedanta the effect is the waking world this waking world the effect is the dream world and the cause is the deep sleep the understanding of cause and effect is like this the same material appears as the cause and appears as the effect the same material it appears as the clay and as the pot when the four names and forms are distinct you call it an effect when the names and forms are not distinct just the lump of the original material is there you we are calling it a cause so the understanding of cause in Indian philosophy is in one of the schools of Indian philosophy really it's called a parinamavada that means because is transformed into the effect before the distinct features of the effect are visible you're calling it a cause when the distinct features of the effect are visible you're calling it an effect when it is a blump of clay we say it's a cause when it is a pot clearly made we say it is an effect so the clay is the material cause and the pot is the effect now you are asking for the cause of the cause are you asking in this in this context the cause of the cause right so the third state is the cause there's a good question the third stages is a cause and the first and the second states are the effects so this one is causing these two these two are emerging from this the causal world this is the subtle this is causal subtle gross or physical this is emerging from these now he's asking about the cause of the cause what is the cause of this is pure consciousness the cause of that they say no pure consciousness and the causal world are not causally connected that is what allows adwaita Vedanta to say that this alone is real these are appearances when you say the rope was mistaken to be a snake can you really say that the rope is the cause of the snake can you really see the rope is the cause of the snake and if you ask the rope why did you become a snake the rope will say I didn't become a snake it's your problem the rope is not really a cause of the snake why not because the snake is not real they belong to two different levels of reality this the rope is our transactional reality wherever Harika and the snake is an error and illusion so the Rope did not really cause a snake it was a mistake it happened because of what error and wherever happened because of what ignorant what ignorance rope ignorance ignorance about the rope similarly here what they are trying to say is although all these are experienced the causal state is experienced the subtle state is experienced the gross state is experienced deep sleep is experienced dreaming is experienced and waking is experienced all of them they are not real what is real is this consciousness alone and this consciousness alone is experienced in these ways we considered them real by mistake and putting it very very precisely after enlightenment what will happen is not that these will not be experienced no it's not like a rope and snake where you say oh I've known the rope now I will not wake I will not dream I'll not sleep do enlighten people see this waking world yes they took do they see dreams maybe they do do they have deep sleep maybe they have they have deep sleep so in that case these experiences continue but the difference is this for us we have these experiences and this is real you'd say no I don't think a dream is real you don't think a dream is really compared to your waking state but you don't deny that you saw dreams you really saw dreams and during dream you thought it was pretty real we think these are reality this is the reality the enlightened person thinks this is the reality and these are the appearances of that reality I'll repeat again before enlightenment this is our whole reality and we have no conception of this the fourth so-called fourth state for us it is the so called fourth state which Upanishads talk about the open ishod's talk about the fourth state and this is the so called fourth state but for the enlightened person this is D reality it's not a fourth state fourth aspect of the Atman it is de self it is the reality which it projects itself and from this point of view the enlightened person experiences these three so brahma satyam jagat mithya Jeeva Brahma Havana para what does that mean the absolute alone is real the appearances are false and this individual being who is doing all this Vedanta is none other than the absolute this will be the realization of the enlightened person this is the difference so and is this one connected to this causally no what what goes away is the reality of these things the reality is absorbed back into the self the self alone is real these are projections of the self I'll come to you there's a question that yes yeah yeah yeah sure sure - now what the Sufi said is correct but remember what he is talking about is a distinction the levels of the dial discourse that's going on here we are talking about something beyond what what they just down here we are talking about something beyond what they're talking about they are talking at the level of conventional religion let's forget this for the time being let's forget the non duality for the time being what he's talking about is at the level of religion you have experiences like dreams where you see things which nobody else sees but mystics have experiences like they have visions of God they hear the voice of God which again nobody else sees now are they like dreams are the errors are the illusions are the hallucinations yeah so that was that was what the Sufi said and what would be done to say about it correct it's there it's not there are distinct there is a distinct difference between genuine spiritual experiences though they may be private it's only limited to you to the dude a mystic and not to anybody else but that's still not a hallucination not a dream not an error like a snake seen in a rope the genuine mystic experience is possible only for the mystic which are true because they are coming from from God himself or herself or itself so they may be they were actually they're talking about something that's that's really that's real that's spiritually true so this is in Vedanta also there's a distinction between a dream and a spiritual experience okay everything is experienced by consciousness here our understanding is fine saying the two levels are different what she is talking about what the Sufi said that also different schools of hinduism in fact every mystical religion will say that there is a difference between mystical experience and dreaming but what here we are talking about is entirely another level altogether if you saw it whether it is a mystical experience or a dream it is an object to your consciousness right and here we are not interested in the object I will drive this point home again and again I'll and I will not tire of driving at home because it's a very simple point but it takes time to under you see all experiences we have come in in this category in one place in fact in the brahma sutra Shankar Acharya considers this the question is raised why only dreaming waking and deep sleep why not Samadhi why not certain mystical and there are trans states or there are medically other general days a coma it talks about that a coma so why not those states and Shankar Acharya says look the point is those states whether the elevated mystical experience I'm not saying it's not there it's there or a medical condition due to some kind of damage like a coma all of them those other states like a mystical experience of the coma are not something that is shared by everybody those are rare occur occurrences some people have them sometimes are you with me so far that's why we are not bringing it into this discussion we are not bringing into discussion and this discussion doesn't suffer from not bringing those things in because our point is not ordinary experience or mystical experience or sub ordinary experience our point is the experiencer the very structure of experience yes it's a good question so in a mystical experience can be experience this consciousness answer is yes and no if you experience your consciousness it must be dressed up in some name or form in some kind of concept because directly this is this is this is not an object of experience it is always the experience from a greater valent the point of view what you are talking about and what all conventional religion Hinduism Islam Christianity talking about is the causal affecting the gross and the subtle Ishwara giving experiences to the waking and the Dreaming worlds we are talking about something beyond God we are not talking about the contents of experience if the question was about the content of experience the content of an illusionary experience like a dream and the content of a mystical experience is they are they are they is one real other one false yes remember the three levels of reality we spoke about in Advaita Vedanta the the absolute the transaction and the illusory now a dream belongs to which level of reality illusory and a mystical experience no not a loser not absolute transactional relative reality our world it has something to say about our world even God God belongs to which level of reality absolute or relative relative it's God dressed up in Maya then it comes into the level of red so in this relative world there are three realities in this relative word you the individual your world and your God the skeptic says you know here's the very beautiful we have distinguishing the skeptic says I and my world are experienced I know that they're real this God you are talking about is a hallucination so what the skeptic is trying to do is to push God down to the level of illusory reality and what religion insists the Sufi mystic would say I would say a Christian mystic would say no that experience of God experience mystical experiences they are as real as this table and chair so what advaita vedanta wants to say yes they are as real as this table and chair there is a greater reality beyond the table and chair which is which is the absolute at the absolute level only only this this itself appears as individual garden world yes the burning bush and yeah yes yes all right in just a minute let's watch this carefully you said Moses desert the desert is part of what which level of reality illusionary just go to Arizona I mean you'll see the desert which Moses walked into was part of the waking world yeah it's part of the transactional reality it's part of the Viva horican reality so Moses himself is part of the wave American reality and so what he experienced there is also part of the wave American reality what just what a skeptic a disbeliever unbeliever would try to say is that Moses is part of the of that reality the desert is part of the reality but what he saw was an illusion so it's but what religion tells us is no it's not an illusion it's as real as Moses and the desert it's part of that reality so diet is cover so God at the level of religion is caught as part of the what we call the causal state and it appears in our transactional reality we have a Holika but both the transactional reality and the illusory level they are all manifestations of some the absolute the absolute is beyond all of that in the absolute no God no desert no Moses at the level of the absolute you can you can say Moses guard the desert and you are one and the same thing so in fact most of the questions of religion are at this level yes in contrast overhead the four aspects and four means yeah no no no just a minute I mean just any worried you are you know yourself is a Waker in the waking world yes that's one one aspect okay okay let's take it again what is the world of dreams world of dreams is nothing but what you experience in dreams and what did we see there what whatever we have experienced in the waking State the materials are taken gathered they're stored in our minds and those are cooked up as dreams I mean they've a modern psychiatrist or psychologist would have no problem with this interpretation of the world of dreams the world of dream says you as a knowing subject experience many things in your dreams so you are there in your dreams and you experience many things there are people there are things there are events happening that's the world of dreams the things which you experience in your dream in a dream you don't think it's a dream in a dream do you think you are there and this is the world and experience right now like I am here and this is the world I'm experiencing our dreams are exactly like that it's only because we have woken up from them then we can dismiss them as a dream right right if you put it all together that's the totality all right so far we have got that okay now we have got this that this is I go into after falling asleep I I experience a world waking up from which I call it a dream waking up bridge from which I call it a dream but I remember I was in the dream and it seemed to experience the dream world like a waking world okay then what happens in deep sleep this is a try to appreciate their point of view the way they are trying to understand deep sleep they go just by experience so in a deep sleep and all of this we are analyzing from our waking world in the deep sleep what happened first of all all the differences that we are seeing in this waking world and all the differences that we saw different people things events we saw in the dream world they seem to have disappeared they seem to have disappeared Indian and we don't see any of that in the drain in the deep sleep so there all the differences seem to have disappeared and yet they must admit all these differences come back again put these two facts together wait put these two facts together all in deep sleep all the differences all the people and things you saw in the waking world all the people and things you saw in the dream world they seem to have disappeared in deep sleep are you with me on that and yet they come back again when we wake up and then we dream again in the you put these two facts together they disappear and yet they come back which means they are not gone they are not perceived they are there but in an unforeseeable honest it's like the lights being thrown and all the objects are there so they say it is all there in a seed form all our objects people and things are there in the seed form in the deep sleep state and I myself I don't see myself as a knower as somebody experiencing something in a deep sleep state I go into a place where that I there I have no distinct knowledge in a waking world you have distinct knowledge I talked about that you see so many people so many things in dream you have distinct knowledge in deep sleep no distinct knowledge so all the different knowledge we have in the waking and dream they all seem to be merged into kind of blankness and all the objects different objects we see in the waking and the dream they seem to be merged into a oneness so this merge state with different words are used merged straight result state potential state this is the deep sleep this is how they understand deep sleep is this all right okay now at my level this is so now this cosmic thing what happens to it in that case at the world level see the world level itself is a tricky thing the world level what do you mean by the world level right now what I see is I am an individual or with my own equipment body and mind and here is a whole world but what Advaita is saying is that this individual knower is none other than consciousness with a particular body and mind but this consciousness is also behind the universe which you are experiencing so there is a consciousness associated with the totality of the universe you will say that at this point you should catch and say that's not something we experience here is the question of faith here there's one little introduction here which is not part of our day-to-day experience even in the waking State even the even in the waking State the fourth mean you mean this one all right that's the whole point but but let's come to the even the waking state I have said something which should you should raise an objection there in the waking State look at how I describe the waking State there is an individual Waker you and the world and what I'm saying is consciousness appears as the individual Waker with a physical body and consciousness appears as the waking were at the world of the individual Waker with this entire end of the world made of five elements or whatever consciousness associated with that body and mind is called Vishwa consciousness associated with the entire physical universe is called viraat so the Vishwa the individual being with this body and mind is it understandable because I am that it's just the name that they are giving me I am this guy in the waking State so my name is Vishal the world they're talking about that's also understandable because I experienced it but the varrock they are talking about consciousness associated with the entire universe that's an item of faith do you see that there because this is not something we have experienced you know what is this V naught this V naught is the vishwaroopa which arjuna experienced in the 11th chapter of the gita one consciousness pervading the entire universe all appearing together so that thing is there all throughout consciousness associated with the entire physical world bharat consciousness associated with all our minds here our Nagappa and consciousness associated with all our sleeping minds together which is Ishwara which is the concept of God I'll come to you now the question would be this consciousness which associated with the individual and the cosmic here individual and cosmic here individual and cosmic here that consciousness in itself what is it without the waking dreaming deep sleep without the causal subtle gross what is the thing itself the nice example is that there is a man who is a trader you know in a way he what he does is in the morning he opens the shut shutters of his shop and trades with the world outside lends and gives things and buys things from them things come and go then he pulls down the shutters goes into his room and switches on the TV and watches the TV program then he switches up the TV and then he goes into the bedroom and goes to sleep so there is a trader there is a TV watcher and it is a sleeper but the man himself is in itself there's a human being is neither a trader nor a TV watcher nor a sleeper these are just the activities of that person the person in himself is the fourth aspect the trader is the first aspect who deals with the world through the doors of the senses the dreamer is the second aspect who sits and watches a TV program and when he puts on his pajamas and goes to sleep is the third aspect but the man himself is this one the fourth aspect so what is that consciousness that consciousness should be available to us here here and here yes deep sleep absence non delayed because non duality in what sense subject and object are merged yes correct yes and come again distant question oh no no I'm not getting the question repeat that again no merged yes yeah now they are an awake here and as a baker of the dreamer oh I'll do a fort so when you sing I wear an epic how does one move from the oh all right are you saying how does one move from this to awaken to becoming enlightened one doesn't one doesn't one moves - one moves to being enlightened from here maker that's why you have to come to the Vedanta class in the waking state you cannot be enlightened in deep sleep now even in the in our mythology you will have people who have spiritual experiences in dream and mostly people who become enlightened in the waking state not one example of a person becoming enlightened deep sleep state no you cannot what but what I'm saying is what is the difference between enlightenment and this one here it's deep sleep subject an object and merge and the whole thing is covered in a shroud of ignorance I gave you one example imagine the movie the movie is switched off and the lights in the hall have not come on yet so what that stage is you don't see a movie but you don't see the hall also it's merged in the whole thing is merged in darkness then the lights in the hall come on I don't know if in nowadays in movies they have inter intermission or intervals where the kids there is to be a break in between a movie so the movie would be switched off it would be dark in the hall for a split second and then the lights in the hall would come up now in between that darkness is like deep sleep right and the lights coming on is like this then in the movie it can happen but in enlightenment in in the in Vedanta you have to move from the Waker to this remember the lights are always on this one is available right now to awaken to this all that is necessary is to notice it is to distinguish it you know this Waker in the waking world pervading all of this is this one the diagram might be misleading right now here it's there all the time just as the screen pervades the entire movie the movie which is playing when you play a movie on a screen whatever is happening on the movie it's happening on the screen right so in a movie if there is the hero and a car and the car chase and a city and and police cars the police cars and the hero and the car and the chase and the villain all of them every bit of what you see is the screen actually and yet the screen is not part of the movie nowhere in the movie do you suddenly see a screen when the car chase is going on innocent a cops and robbers movie you certainly don't see a screen somewhere but the screen is the reality on which the entire movie is playing this consciousness is the reality on which this entire movie is playing this entire movie is playing and this is where the lights have been switched off but the screen is the same in all three it's only in this one that we have to note it you I'll come to you you had a question we haven't started today's class by the way yes yes yes which is the first time we don't know we don't know there is no beginning according to Vedanta an are the beginningless there is no first time in fact there is no time at all according to intuitive a dancer you you never took a body you are the searched Ananda forget like suppose I might be nerdy yes that's the thing why do we sometimes make mistakes we see a rope as a snake why what is the why of error the only why is ignorant that's what's generating or powering our world there's a nice saying the falsity a lie is not dangerous in itself it's it's harmless it's the it's the falsity it's the lie which is laced with truth which is deadly if you mix it with truth truth and falsity mixed together becomes stable and it is the basis of our life our of our lives right now what we are experiencing is not just a dream there is the waking there is the ultimate reality right here based on that there is a dream the truth and the falsity are mixed up here we just have to distinguish between them what you are asking in your odds you are also asking about how we wake up to that that's what's going to happen in the seventh month we haven't gone to that we are we are in the sixth month yet we are here deep sleep one question and then we go on yes yes not just Maya itself this concept of Ishwara yet again asking about God basically see what is not a matter of faith here what is a matter of experience here that you are an individual is a matter of your own experience that you experience a world at totality which is composed of many mother individuals and nonliving things that's also real what is a matter of faith here is that consciousness associated with an individual being that's also not a matter of faith because you know you are conscious but consciousness associated with this entirety that's a matter of faith it is mediated through Maya consciousness plus Maya is Ishwara yes so that is a matter of faith and matter of experience to some people those who have experience of God well the interesting thing is we are not even interested in the totality we are not interested in the individual we are not interested in the total we are interested in that which appears as the individual in the total and that one is constantly available to us not a matter of it so it has it has it that's what they're trying to do they're trying to point it out to us these are questions of religion Advaita Vedanta Manduca what they're trying to point out is something going beyond religion it does not require much faith yes yes correct correct now in our case see this gives you a world view what is the world that you experience it is saying that you and the world that you experience are one reality that's the worldview that man Tokyo Punisher is giving this is the one reality because we do not experience this we do not understand this one we understand ourselves as this one only then we find ourselves as one individual in a vast world of many many individuals but if you understood yourself as this one then you would see you appear as this individual and also the entire past word so that's the worldview of Manduca it's very easy to understand this if you take the example of how our dreams your individual dream you yourself dream up a universe in your mind where the totality is nothing other than your mind in that universe and in that universe you are present as an individual you see what happens in our dreams in your dream you are yourself there in your dream you are there right not many people are seem to be there integers you are there in your dream and you see a world in your dream when you wake up from the dream you realize that you who were there in the dream and the world that you experienced in the dream the totality all of that was dreamt up by your mind in the same way here is potential for misunderstanding I'm not saying that the Waker is dreaming of the waking world I am saying consciousness just as the dreamers mind appears as the individual in the dream and the dreamers world consciousness is appearing as the Waker and the wakers world that's what the claim is here we still have not started to this class yes remember I just introduced this in the background of Howard Vedantic studies earlier because this book does not introduce the term Meyer right what is Maya here is in your own individual experience you experience a waking world okay one now I need some feedback there yes and in your own individual experience you experienced a dream world right in your own individual experience you experienced a deep sleep world what is that deep sleep world it is a portent they are describing it as the potential state of your dream and waking world now that's in an individual capacity imagine the entirety of this universe all individuals put together so consciousness with all individuals put together experiences a waking world a gross waking world will be the gross world that is called v-rod consciousness experiences a subtle world that would be called Hiranya garbha consciousness experience is a causal world where all the variety of differences of the waking and dream worlds are merged together lumped together into a potential state that potential state is Maya consciousness is this car and with that Maya this consciousness with my eyes called issue Alyssa's standard terminology not the weight of a ranter the consciousness associated with Maya is Ishwara Maya is that potential state of the entire cosmos ok now let's go ahead and start today's class go to pada he wants to give us a break at this point so you know in the original in the Upanishads the third mantra was about the waking State the fourth mantra was about the dream state and the fifth and sixth mantras were about the deep sleep state now Gordo pada is going to talk about the open issue is going to talk about the fourth state what you are all asking about you're all impatient to get to the fourth set the reality that's going to come in the seventh mantra but before we get to the seventh mantra gora pada declares timeout he is going to consolidate what we have learned so far so he is going to write some verses remember the it's text this text is structured in this way the Upanishad is called the Manduca Upanishad and it is embedded in a text called monocoque Ericka written by God or father so the Manduca rica has four chapters in the first chapter you find the mandu kyo Upanishad plus some caracas written by gor water caracas they are verses commenting on the opposition so right now after can after going through six mantras of the open ocean guru pada says stop before you go to the seventh mantra I'm going to compose some verses about what about whatever we have learned so far and he helps us he puts all this learning together in and gives us a bird's eye view of of what waking dreaming and deep sleep and look how he puts it many of the terms which we used here which were their art I just say Hiranya garbha pragya these are actually many of them are not in the opening itself they have been introduced by God or father to help us to understand these concepts so now I think he will give us how many nine Kartika sir yeah nine Caracas nine verses before he we go on to the seventh mantra beforethe SPECT of consciousness the reality and enlightenment before he get enlightened you have to listen to some poetry he is that guy who stops you and says would you like to listen to something I compose what's going to happen in these nine months rest in the in the in the in the nine carry cos what's going to happened in the first five carry cos did you find it here page 185 just after the six-month run yes the first five caracals are a summation of what we learned here and the way he summarizes he has his unique creative way of summarizing he is going to talk about the three aspects the three locations the three experiences and the three satisfactions what does that that mean we will see and then in the next few months and next to Caracas sixth seventh eighth and ninth Caracas he is going to answer is going to consider a question which may come up this way if this is all true then why does that one pure consciousness do this why does it appear in all these forms why does the one become the many the grandest of all questions it's the same question that modern astrophysics is trying to answer in a only thing is from our advaithic perspective astrophysics is a very limited thing because it's limited to the waking world you're trying to answer it in the physical world but anyway why does according to mundo key open assured the Tauri are the fourths fourth aspect this pure consciousness alone appears as Waker in waking world dreamer and dream world deep sleeper and deep sleep word Y so that will be talked about today we will see the first few verses verse one carica one so now it's not the open Ishod anymore it's God about the speaking carica one we got it please chant after me Mahesh proverb or wish you Bon Jovi boo Vishwa chant approaches to Teja Siham yontiff radiance to Tages gana produced atop Raja Rana Pratap Raja he betrayed hospital huh aka vitrine hospital huh listen it's all up bird's-eye view what she's going he's just helping us to consolidate whatever we have learnt so what does he say the three the three first of all the bother trying three aspects in sanskrit father triumphs three aspects he is going to talk about waking dreaming and deep sleep here what does he see here the Vishwa experiences external things and is all-pervading but ty jessa experiences the internal things similarly prog Jia is a mass of consciousness it is but the same entity that is thought of in three ways so look he said it all out for us the Vishwa experiences the external things means the external world okay but there are two aspects to it the wish to I and the v-rod so that he has mentioned to wish you eyes the one which experiences external world and the consciousness which is v-rod pervades that in text external world also he has mentioned the individual aspect in the cosmic aspect here also so wish schewe and V brew the word we show for the first time has been used here vibhu means all-pervading how will you say I am NOT all-pervading I experienced external things but I am NOT all-pervading you are not all-pervading because you are the Waker here but this consciousness as the Virat is all-pervading bharat means the consciousness associated with everything that's the first quarter of this verse second quarter is unto progressed to tell jeiza the dreamer has his awareness turned inwards into the mind and dream and experiences objects dreamt up by the mind so the dreamer is inward turned unto Pragya anta means into the mind one question you may ask here is the dreamer that I just individual there does not actually think about it that way that person also things like I'm experiencing an external world right but because we are doing all this analysis from the waking state what does it look like from our state that's the way it has been presented from our state it seems we are experiencing an external world when I dream I'm just dreaming in my mind and when I'm in deep sleep everything is resolved into a blankness that's how I look at it and that's how it's being presented under Pritchett I J sir so the word tae just has been used here ty just says the one the dreamer who's awareness is turned inwards into the mind gonna plug just atarraya the word Raja has been used here the deep sleeper what is the condition of a deep sleeper all knowledge is fused into a mass of indistinctness in the open assured the word used was pradya Nahanni a mass of awareness here he has reversed it he says gana pragya for for poetic and rhyming by spraga externalized consciousness Antep Raja awareness internalized into international - what into the mind gana Pragya a mass of indistinct awareness one is the Waker one is the dreamer one is the deep sleeper so aka vitreous matter how it is one reality which is appearing in these three aspects so the three aspects hasn't have been mentioned in this verse now let's go to the next verse which will give us something which is not mentioned in the opening shops at all so you'll give us something new there in the second verse the three places what do you mean places Dakshina shame okay Bistro Dakshina kimochi yo man a scientist to Tages aha - Santa - tages aha Akashi Gerry be proud Akashi hotd Praga three Dadi habeas theta ha ha d hey be averse theta this takes some explanation what he's saying is literally let me translate it first the Waker vishwa is present in the right eye the Tigers of the dreamer is present in the mind and the bra gear the deep sleeper is present in the space within your heart in three ways all of them are present in this particular body we're here in the mind and in a space within your heart what does that mean okay here's something to him these are thought experiments like your brain in the VAT these are they are called meditations who pass on us before we go on to enlightenment full-blown realization what the Upanishad does is it it wants us to sit down quietly and expand and consider the concepts of waker dreamer and deep sleep so for that it gives us an exercise you the Waker who experiences the waking world that being think of that being meditate on that being meditate on yourself as the Waker to meditate you need a place to meditate remember the Guru tells you think of your deity a Krishna in your heart there's a lotus here and think of the Lord in your heart and meditate in your heart that's because to concentrate the mind needs a place to concentrate on so we'll think of the Waker you the Waker where where should I think of the Waker think of the Waker as in the right eye here I am the Waker I am here and contemplate that what is the Waker what are the experiences of the Waker what does it feel like to be a Waker contemplate it here why here did God apado just cook this up by himself because the opener sure doesn't say anything like that these are present in other opening shots these are exercises it doesn't mean really there is some guy called the Waker here in your right eyeball it's not that it's an imagination it's a thought experiment in it's called a meditation in the window opening shots there are many of such thought experiments these are exercises given to us they expand our understanding and prepare us for enlightenment so think of it - why the eye a right eye why not the left eye or why not the tip of the nose or something like that well we can think of different answers you as the waking person this is psychologist here Greg good he gave a number of exercises very interesting locate yourself you were the Waker where do you find yourself locate yourself you see here do you uniformly play a field present in this body do you feel you are as present in the head as in the toenail no I don't feel uniformly present in this body I press I am present in this body then Greg God says draw a line through your waist where would you say you are in this body bottom below the line or above the line most people would say I am above the line if you force me to choose where are you that individual being right now where are you in this body you feel you are here so we're here when we feel a little uncomfortable with that question but we're draw a line here we'll feel okay about this okay above this draw a line to the middle of your chest parallel to the ground we're in the belly or above the dead line almost everybody I think with a few rare interesting individual but otherwise everybody would say I'm above I am above this line in the to the middle of my chest okay you are above draw a line to the middle of your throat draw a line through that now do you feel you're here often when we say aye we say here but where do you feel actually when you actually locate yourself do you feel here here or here above the record says most again many people would say above okay very good above means here all right now he says this head you draw two lines one this way and one this way okay now where do you feel you're here above you're here somewhere where are you on this side or this side or this side in here somewhere in here many people will say middle some will say like this this way or that way basically the physiological reason is very simple a lot of nerve endings are here your face is full of these nerve endings and one reason the doctor says because of the eyes a great deal of your cognitive capacities taken up by eyes is there's a real reason why meditation teachers tell you to close your eyes when you meditate it frees up a lot of your cognitive capacity if you close your eyes if you open your eyes and looking around a lot of brain power is taken up in the processing a sense of presence is there in the eyes here so it seems to make some sense that you would think of yourself as being in the eyes or somewhere around the eyes why the right eye it's just a good dose of the coin because if you can take up anything think of yourself as in the eye contemplate the Waker you the Waker here what are you exactly then contemplate the dream this one is easy to understand where is the dreamer in the mind good because we understand dreams are in the mind so dreamer is in the mind then contemplate the deep sleeper open you should say in deep sleep our awareness is withdrawn to a place somewhere here this is some nerve plexus here so awareness is withdrawn from all of the over the body to here that's why they say just give this example consider a space within your chest imagine all your awareness withdrawn there in an in a resort condition potential condition that's the deep sleeper so meditate upon the deep sleeper here so this is an exercise given in preparation for the upcoming enlightenment in the seventh mantra should we quickly do the next two and finish three and four three and four and they're quick because I can see Shankar Acharya so the text is there's dope on Ishod commenting on that is the Karaka of God our Father and commenting on that is the commentary of Shankar Acharya so I can see in these next two months or the next two verses Shankar Acharya said then it requires no explanation he has given no commentary so we can quickly do it what are the next two verses about let's see three we show his tula book nityam visual his two laboum medium is a predictor book pages are predictable Anand book Tata Praja Ananda book Tata Raja three da bogum nobuta tradable data what are the experiences of the three the the Waker experiences gross objects gross means not awful objects they can be very fine objects also but gross me in the sense of physical so what does the Waker experience rupa rasa gündüz purchase of the forms and tastes and smells and and and what is sounds and touch so these are stool abook gross objects of experience the Waker experiences these these are its experience so this is bhaga bhaga literally means the sacred food offering which you give to the Lord so what food offering do you give to the Lord who is within you the Waker you the food offering given to you rupa Resig on dispersion there the uniforms and they and sounds and smells and touch and taste that is the vogue offered to you what is the experience of the dreamer and says the experience of the dreamer is the supreme predictable it experiences taught subtle objects the dreamer you said the dreamer has a dream and I also experience form and sound don't I hear things in the dream don't I see things in the dream true but all those forms and sounds and tastes and touch and smell you experience in the dream the made of what thought from your waking point of view when you look back what happened what did I see actually I saw people I ate food but clearly I was dreaming so all of that was made by thought so the dreamer experiences thought deep sleeper Arnon the book experiences bliss the bliss of rest the deep sleeper experiences restfulness peacefulness that is aren't bliss or you can say the deep sleeper experience is ignorant so ignorant is bliss so the Baga the food offering for these three great deities who are these three deities you those three deities for the for the Waker it is the gross names and gross forms and sounds and tastes this is this is the baaga being offered to you continuously for the dreamer it is the thoughts and for the deep sleeper it is the restfulness or peacefulness of deep sleep that's all then number four what are they what pleases these three guys their baker dreamer and deep sleeper what pleases you as a Waker what pleases you as a dreamer what pleases you as a deep sleeper stool umm turret a wish one to lumber yacht a wish to improvi victim to tiresome provi victim to Teja some anand asha tata prominent problem tree da triptan Nebo tata trihard rip tim data tarpon and na for Hindus it has a specific meaning it's the food offerings you give to your departed ancestors but literally the Sanskrit word third para means to please what will please you will give you give me a cup of coffee and cookies that pleases me so that's your third panel that's the offering which pleases you what pleases the Waker the physical P pleases the Baker it's basically another way of saying the same thing the physical universe pleases the vagus to lament our piety Vishram which was pleased by physical entities then predict them to tie jism the subtle predict them literally means other than the gross it basically means the subtle predict them separated other than this subtle pleases the dreamer and deep sleeper onon the bliss pleases the deep sleeper or restfulness or peacefulness pleases the deep sleeper through the heart ripped em neva data thus you should understand the three kinds of pleasing that's it I think we should read the fifth one also it neatly ties everything together three should Hama so yet Boojum tree should Hama Surat Boojum bhakta Yash Chopra Tita Yash Chopra ki Tita we dated opium yes to do my youngest Oh Saban Jamuna lipyate a civilian only purity beautiful verse which ties up everything in the three in the three states three issue domicile in the three states yet broad jump whatever is experienced gross sucking causal and whoever the experiencer is waker dreamer deep sleeper both of them in each each state the subject and the object in each state they are illumined they are they are expressed by one reality he is pointing to the fourth one which even while experiencing all this is not affected by it boon Giannone alipio t even though it is the same consciousness which appears as the subject here and the waking world here and experiences itself it is not affected by the experiencing though the Waker is very much affected tragedies affected you know comedies affect him the dreamer is very much afflicted by the dream and the deep sleeper also enjoys the deep sleep but the one consciousness which appears is both in each case is not affected by these experiences it enables all these experiences to happen it supports all these experiences but it itself is transcendent Vivekananda arranged with this in his poem song of the sannyasi nothing one alone exists in him is Maya dreaming this dream the one alone exists it appears as nature soul so one alone exists in him as my are dreaming this dream that one alone appears as soul that means the object a subject and the nature the objective world here here here that one alone is the Atman we think we are this and open Ishod is trying to push us to something a new understanding that this one that's the whole project okay I'll chant ohm three times switch relaxed I always present the same thing in different diagrams you can now you'll know but whichever way I present it it's the same thing this is ah this is oh this is mmm this is the silence silence after them underlying all of these also Oh [Music] Oh [Music] when you're ready you can gently open your eyes Oh Shante Shante Shante hurry yone taksa Shri Krishna Aparna must