Video 42

43. Mandukya Upanishad | Chapter 3 Karika 25-28

oompah drunker univision Aoyama deva petrm posh a macabre yatra steerer iran gay stuch two volumes Astana PE Mishima Diva Heaton Yahoo Yahoo swass Tina in drove - Rafa swass Tina pooja Vishwa vida swass Tina Stock Show or astronomy swass Tino brie hospitals Dada - home chanté chanté chanté so we are studying the Manduca carica in the third chapter with the chapter on non duality advaita procure Onam which means the chapter on non duality goda pada here is trying to prove the claim of advaita that this the ultimate reality is non dual that other than Brahman the absolute there is no other existence at all there is that only one reality and this is trying to prove with the help of reasoning reasoning based on our experience also from the Upanishads he is giving relevant quotations you see when we look at adwaita Vedanta which says that there is only one ultimate reality Brahman and this universe is nothing but an expression or a manifestation of that Brahman Brahman alone is the reality we run up against a contradiction very soon what is the contradiction first we say that Brahman is the ultimate reality absolute beyond any change because it's beyond time it's beyond change it's only within time that change is possible from one thing to another so that same change as possible within time but Brahman is beyond time beyond space beyond time beyond causation so beyond change so that's one thing at the same time you find that Brahman is said to be because of this universe Brahman is said to be the cause of the universe where is it said in all the world all the open issues it says that this manifold this universe it comes out of Brahman from which the universe is born in which the universe exists into which the universe disappears that is Brahman like a spider spreading out its web like the plants bursting forth from the earth like hairs and nails growing from a living human body in that way from the immutable appears this this universe so many such statements in the different Upanishads we find these statements basically they are all saying that Brahman is the cause of this universe now unchangeable Brahman and Brahman as the cause of the universe are actually contradictory why because to be a cause of anything you must be subject to change a cause always changes without changing it cannot be a cause of anything so a seed sprouts to become a plant milk curdles to become curd or yogurt yes and so things with change they only can be causes of other other things effects karana Macario Macario means cause karyam means effect so cause carnem becomes an effect karyam only by a process of change now immediately you have a clear contradiction the unchangeable Brahman is a changeable cause of the universe nirakara savvycard nirakara means unchangeable not subject to modification sericata means changeable subject to modification how can the two go along together how can the to be true together there is only one possible answer to this two contradictory quality of the same you can affirm two contradictory qualities of the same entity only in one case when one of them is real another one is not real how can a thing be a rope and a snake at the same time it can't be it can be if the snake is a false snake a real rope can appear to be a false snake right this is the classic example snake rope example snake rope example is not really a snake rope example it's a real snake a real rope and a false snake how can it be a dry dry desert and an oasis at the same time only if it's a mirage it's a desert really and it looks like water so two things contradictory things can be affirmed of the same reality only if the one is true one is real another one is unreal or what is said in Vedantic in Advaita Vedanta two levels of truth come two levels of truth two levels of reality absolute and transactional in sanskrit Parramatta kaviraja Rika that's why these two levels of truth you find this in add right away tanta you find this in Tibetan Buddhism for example in the Myakka Buddhism of Nagarjuna two levels of truth come come now which one is true and which one is false we have two two contradictory qualities one is Brahman is unchangeable other one is Brahman is changeable to be a Kazakh must be changeable thing and here Advaita Vedanta is very clear very firm Brahman the unchangeable absolute is the reality and the so-called causality of Brahman is an appearance is in technical terms a super imposition of De Aza an appearance let me repeat that Brahman cannot be the absolute reality unchangeable reality it cannot be the absolute and it cannot be the cause of the universe at the same time are you with me one of them has to go go means one of them has to become an appearance not real which is an appearance the the causality is an appearance Brahman is not an appearance Brahman is real but its cause Aldon it's the cause of the universe that's an appearance that's not an absolute reality now the two can work together Brahman is the absolute reality ultimate reality of this universe and it is apparently a cause of the universe apparently a cause of the universe so the car and at one the causality of Brahman is Viki are false and appearance that is what is called Maya so Brahman is apparently the cause of the universe it seems to be the cause of this universe if it is apparently a cause follow this carefully if Brahman is apparently a cause then the effect is real or false false false in your dreams you bought a ticket what kind of a lottery ticket what kind of a lottery ticket would it be a dreamed lottery ticket and in your dreams you won the lottery and got a million dollars or nowadays something what two hundred fifty million dollars empty like that you got two hundred fifty million dollars in your dreams so the cause was the lottery ticket which you got in your dreams and the effect was you won a quarter of a billion dollars like the cause is false why is it false because it was in your dreams you didn't really buy a ticket then the effect which it produced the what you won was unfortunately reality false it's not in your bank so which means if Brahman is the cause of the universe in appearance as maya then the universe must be real or false well three following the logic the universe is an appearance is a product of Maya is an appearance of Brahman it's not a real product the universe is not a real creation all right so this is what Advaita Vedanta wants to say so what if the universe is not a real creation in that case brandman remains as not to non-dual Brahman is the absolute reality and the universe is not a second thing apart from it so you can't count the universe with Brahman and say Brahman one and the universe to know Brahman one in the universe not two so Brahman is non dual it's not as there's no second reality apart from Brahman this is that is how goda pod is trying to prove non duality in this section and right now what he is doing is he is backing up his thesis with some quotations from the Upanishads quotations from the Upanishads why because after all Advaita Vedanta is based on the operations literally Advaita Vedanta Vedanta literally means the philosophy of the opening shots of the spiritual teachings of the Upanishads the definition of Vedanta we all memorized when we started studying Vedanta veyron taniyama Upanishad from Adam Vedanta is the source of spiritual knowledge called Upanishads so the root texts are the operations if you make a such a big claim that Brahman is non dual the universe is an appearance you better be ready to show it with with suitable quotes from the openness so he has been giving us some coats we have done verse number 23 24 I think we're going to go to go to 25 now yeah in verse number 23 look at the second line nice chittim yuck - yuck thumb jaw which is nice cheetah means which is clarified or ascertained and you cook them which is rational or logical so these two things refer to two stages of Vedanta enquiry what are the two stages Shravana and monana do you remember Shravana mañana needed hasanah Shravana means hearing hearing literally does not mean only hearing but it means what we are doing systematically studying Vedanta so by shravana this so what is the window it is given to give so many coats he is talking about this niche chittim the shovin of these the study of the Upanishads and he's giving a sample of some quotes and last time I mentioned how do you ascertain the meanings of these upanishadic Tecna texts so a six fold system the vedantic hermeneutics do you remember last time we did it so OPIC remover song Hara beginning and end abuse a repetition up or what our uniqueness oopah but the reasoning etre party what is eulogized or praise and last phalam the result all of them taken together point to a certain meaning so if you use these methods you can call them vedantic hermit or Vedic harm analytics and they were developed by by the poolroom imam circus the philosophers of the the ritualistic portions of the Vedas and we can and we borrow these techniques to understand the debaters what what verses or what Vedic mantras were coated in verse number twenty four there are three coats verse number twenty four there are three coats Nihon on eighty john niod in rome i are here at therapy I found it 25:44 first aha Amano bahudha Maya a JIT - sir the three coats here neon on a stick in China first coat this is from katha Upanishad it literally means there is no plurality here whatsoever there is no plurality here whatsoever by here it means right here right now in this universe where you see a tremendous diversity there is actually no diversity so that's that's the coat which means there is a hidden oneness here there is a spiritual oneness to this manifested see that we experience plurality nobody can deny if you open your eyes you will see plurality even the very nature of knowledge subject and object means at least two so the experience of plurality is not denied the reality of plurality is questioned the reality of plurality is questioned is this really separate or is there an underlying oneness in fact why alone advaitha any kind of knowledge is basically going towards oneness what is physics or the laws of chemistry or mathematics or whatever they show you an underlying principle one principle to explain many things so it's basically a oneness you may say what do you see out in the ocean ten thousand waves and what Advaita is saying is you're seeing ten thousand days ten thousand entities but those ten thousand entities are one body of water in the same way when you see billions of entities here see hear smell taste touch think about know all of it is one existence consciousness bliss so the katha Upanishad says Nahan on a stick and Kanchana na not eager here very important that here it does not say before creation it was all one now it is many and ultimately it will all be one again no no no it says now it is one right now that sounds counterintuitive because we are experiencing many we are experiencing many the reality is one there reality is appearing as many again you see the contradictory things is it one or many that we experienced many nobody can doubt that we'll be crazy to deny that you are experiencing many experiencing many means seeing many things he's seeing hearing smelling tasting touching thinking about many things but really what is it it says really it is one now really one and experiencing many contradictory how do you resolve it one must be true the other must be an appearance which is true according to Vedanta one is true and the many are an appearance of that one then the next coat was from breed our yoke upon assured in Rome I appear pure Rupa Yeti this is from Vijay Donna coupon assured second coat it means indra ba assumed many forms pure Rupa multiple forms so Indra here does not refer to the king of the gods Indra here it refers to saguna brahman brandon with the power of maya brahman through the power of maya assumed many forms what are the many forms why should we care these are the many forms what you are seeing these are the many forms of indra indra assumed all these many forms Maya there it means as if by magic as if by magic appeared now as if by magic is equivalent to saying as if not really so Indra remaining as Indra appears as this universe same thesis it is really one you experience it as many the third court a beautiful one this is from purusha sukta a very nice him from a beautiful him from the Vedas I mentioned how it is chanted by traditional Hindus and when somebody passes away in the monks when they are cremated before that this one is chanted by the Brahma chalice novices so Purushottam ah-ha-ah-ha mano Buddha a yachty that ultimate reality without being born is born as many they look at the content that ultimate unborn reality is born as many a July among you it is not born as anything and is born as many how so the only way is one of them has to go that unborn reality is one thing do you give it up that it is not unborn it is actually subject to change or the birth of the many do you give this up so the opener shots take that firm stand that ultimate reality is unchanged this listing which we experience is an appearance appearance of what of that this is the third quotation is from purusha sukta then let's go on to verse number 25 another court comes to more quotes actually verse number 25 some who they rap about some bootay rap about some british it deity some british it deity community who knew Anjana Aditi carnem Preity she deity Burnham Preity she'd dirty this requires a little bit of explanation to courts are here codes from there from the Upanishads one is from the issue open assured the issue of initial is one of the smaller rope initials Ayesha Upanishad it's called it the issue open issued because it starts with the word Ayesha Ayesha was some Milligan sarvam yet King judge had a tan jacket taint obtain a vendetta Margaret her Casillas with Dunham by the Lord all this moving and unmoving is pervaded by this written creation may you enjoy life our or protect this knowledge at explain and do not covet what belongs to anybody else so the first sentence of this one the first sentence of this first this is the first month rub the open issue that's why it's called each open e shirt Mahatma Gandhi said that if all the texts of Hinduism were lost and only the is open assured remains only the first mantra of the is open assured only the first line of the first month rub you open it remains all of Hinduism would remain so this first line is very important each our vasya minim serve 'm literally it means cover all this all this means whatever you experience in life cover it with God cover it with Luca Bastian means the commentator Shankar Acharya says our charge and him is to be covered come come sit can you give me a place to sit here a child on your means to cover Shankar Acharya very nicely he comments on this cover means to to uncover uncover uncovered means to discover so he says cover everything by God it says not by a kind of foolish optimism that everything is God everything is good everything is fine know by investigation into our own experience you discover if it is that ultimate reality appearing as this if it is the one appearing as the many if we investigate this will be not find that that reality we should be able to find it so he says uuk discover Asia Asia literally means the Lord you find the Lord here itself by an investigation into your experience which experience any experience it is discoverable you find that and then pain a cat in urban Jetta there are different interpretations of this multiple interpretations but one interpretation given by Shankar Acharya is this this knowledge that there is one reality in all of our experiences of life Brandon is there shining forth in all the experiences of the love life this knowledge gained upon jetha protected by renunciation this knowledge is to be protected by renunciation what does it mean renunciation here means not that you have to give up everything and go off to the mountains you could but you don't have to the here renunciation means in all the things of the world you have to see the Lord Swami Vivekananda put it beautifully it means deification of life he says that it's not that you have to give up the husband or the wife or the children no you have to see God see the ultimate reality brendlin see the ultimate reality in in your relatives in your friends and yes even what you think are your enemies it's the same reality everywhere inside and outside you see that same reality see means here no discover see is not with physical eyes so this ceiling is seeing itself that it's not a multiplicity and therefore I hold on to that one reality and not now no longer relate to the world as an individual being trying to get nice things and avoid the unpleasant come come come can you sit somewhere here there's space here so this automatically becomes renunciation what is renunciation do you remember the story of the princes of Kashi I won't repeat those who don't remember so what was so so attractive is realized that I alone I mean in that form to see Atman everywhere in all beings in the attractive and in the terrible - that becomes renunciation that is renunciation renunciation is the opposite of this is seeing something different from me which I want that is the essence of worldliness there is something I have yet to attain yet to experience the to taste and so I want that experience that person that object that place that thing I want and realizing I alone be searched on and that the pure being am in that form immediately the the special desire to have that or the desire to avoid that goes away how can you desire yourself or hate yourself I mean hate people do hate themselves but that's they they're it mean something else this is hitting some particular attribute or characteristic but you yourself are in all beings and you recognize that that itself is renunciation that is self-realization in fact Shankar Acharya says realizing the Lord everywhere what does it mean the word is Ayesha Ayesha means each a means by the Lord and then Shankar Acharya very beautiful in one sentence each as it says Paramatma rupena as Paramatma be the the supreme soul and Paramatma is what it's your Atma yourself so Atma rupena so Isha was still means Atman our sim by by your own self so it the original text is by God everything is pervaded and by in Shankar's Cherry's commentary by yourself everything is permitted pervaded yourself of course with the capitalist so this is how the first verse of the issue open assured starts and so it's it's a tremendous thing and Matt McCarthy as I said he said that by this if you have this much whole of Hinduism is there why is it so important note here the ultimate reality is both transcendental and imminent it is within everything so it's a MANET it's everywhere here and yet it is beyond everything and it is your own self you are that so brahma satyam jagat mithya Jeeva Bremerhaven opera Brahman alone is real the world is an appearance and you are that Brahman all of these truths are there in this mantra anyway nothing to do with us today the mantra it which is referred to here in the 25th verse is the 12th mantra of the issue of initiative Nisha is very small 18 mantras only but the 12th mantra of the shop initial is referred to here what is that mantra and why is it referred it's a bit arcane and complex each opening should is small but complicated we'll do it someday the first verse is the most important first mantra is the most important one which I just explained in brief I remember all commentary and do we issue open assured in Hindi by a great scholar kashikar and the Giri Swami was recent Swami in 20th century in Hindi two volumes so 18 month Russ two volumes the first volume is the first mantra and the second volume is a 17 month Rosetta 17 wonders so first that's how important the first volume is and they were voluminous sometimes the people who would write these things I remember an extreme example of this there was a great Orthodox Swami Nandu list hurry her Anand the Giri I think he was well known as carpet tree Maharaja carpet tree because he would famously he would have his food you know monks have a begging bowl so he wouldn't even have a begging bowl he was so austere that his begging bowl was the palm of his hand carpet 3 means the palm of bomb of whose hand is the his begging bowl so so he would whatever he would get in the palm of his hand his arms he would eat that only so that so that that became his name but he was one of the leading Orthodox scholars of Vedanta so he has a multi-volume commentary on on a certain section of the Vedas and the introduction to that is the first two volumes the first two volumes the introduction nearly a thousand pages nearly a thousand pages of course with Sanskrit and Hindi so anyway the mantra referred to here in amman dukhia is the twelfth mantra what is the twelfth mantra it goes like this um tomorrow vishuddhi yeah yay yes yes um butum opacity tato the table whoo yeah Eva Tatum oh yo some booty omelette ah ha those who worship the unmanifest they enter into darkness into blinding darkness into deeper darkness they enter who worship the manifest alone all right what does this mean if you find it confusing you're not alone there are many many commentators who have commented on this in various ways but anyway to us there is only one thing we need to take here for our purposes the word used here is some booty some booty is a word for hearin the other ba is equal to hearin pan you might say what is hidden literally it means the golden boom so here in negara is the Creator is the more common word for hidden Negara in Hinduism is Brahm ha not Brahman Brahm ha the God Brahma ha you know in Hinduism the Trinity Brahma Vishnu Maheshwara the creator preserver and destroyer so the mythology is like this Vishnu who is the creator of the universe actually a preserver of the universe so Vishnu is in eternal sleep on his couch he's a bit of a couch potato so the couch is there is this magnificent serpent the cosmic serpent under with a thousand hoods and Vishnu is in an anti shayana so in fact I think the sri rangam image of Vishnu is in as Padmanabhaswamy I think it's running out to Swami long after Swami in in sri rangam yes so that's the posture and so it's basically absorbed in Samadhi before creation the the state of God before creation now how does creation take place so it's all in a beautiful imagery and mythology from the navel of the sleeping vishnu sprouts this lotus and on the lotus is sitting brahma ha our hero Nagappa who proceeds to create the entire universe so he is a pretty busy guy I mean he's like he is busy creating the universe but notice one thing about him he is created two he comes up from Vishnu at the start of the universe and then projects and makes the entire universe possible and when the universe is destroyed finally the whole universe disappears Vishnu alone remains with the power of Maya and Brahma who disappears in sort of we can imagine the the Lotus folding up and he'll be drawing back so it's all imagery but it shows one thing that Brahma is said to be Brahma or in Agartha is said to be the first born the first created who creates everything else now in the Mundaka Upanishad for example there is an beauty of the first month of the Mundaka Upanishad brahma mahad a Varnum Proximus am Babu Brahma the first of the God the Brahma Deva Brahma was the first of the Gods to be manifested or or born so if it's born it's subject to Burton death subject to change which was Curt Abu Anas yoga the creator of the universe protector of the worlds who is the creator of the universe protector of the worlds brahma who is brahma-nirvanam prata maha the first among the gods who was who was created or born so it's a God with a small G not God and mother says look the worship of Bramha is criticized in the issue of ownership because worship a Brahma he truly means the worship of this physical universe it is subject to creation change decay and death it is within the cycle of being born and dying so Brahma is the root of that so worship of Brahma is basically worship of the manifest and the Upanishad says they go into blinding darkness into deeper darkness they go that's all that man docum the iboga Rapada wants to say so by the creation of Brahma by the Kirker by the criticism of Brahma by the criticism of Hiranya garbha criticism of jaggerth jaggerth Linda the criticism of the of the universe is meant criticism in what sense it's not real it's not a real creation there is unreal reality beyond this by the way keep we keep on saying the world is not real brahman is real many people don't like it you can put it this way if you if you don't like it I personally have no problem with the vetting is fine but if you don't like it you can put it this way Swami Vivekananda he said instead of saying that the world is false we can say that it's from lower truth to higher truth take the world to be as true as you want it to be but just say that then God or the ultimate reality Brahman is a deeper truth the universe all right all right the universe is a lower truth a superficial truth Maya is a deeper truth Brahman is the deepest truth the world is the lowest truth if you wanted to be true at all it's a lowest truth a higher truth or the highest truth is Brahman why I introduced Maya in there because Maya is there to come and also the lecture this Sunday's on Maya so it's Maya's weighing heavily on me so that that's what he means look at the verse now it'll make sense some booted up a varchar by the criticism or the critique of some booty here in Nagar / some Baba pretty sure deity creation itself is negated negated means appearance is not negated you are you can see this universe appearing but it's not a real creation if it's not a real creation the creator ship or the causality of Brahman is negated Brahman is not a cause of anything the second coat is again to this effect it's from real and a cop initiative it says Cohen venom generated et competition deity the original from Rio Grande cop initial is a G I am Arnhem jayati Jaya TAVR something like that which says Dourdan born it appears to be born similar a similar idea and then it says Cohen enum generated who indeed can create this one go new am Jen 8 which one which one you the individual being so what it says is us the Jeeva the individual sentient being the earlier quotation was about the world now it's about you the individual being individual beings we are not created we are not jiva's we have not proceeded or fallen from God we actual dough is seen to be separate we actually are eternally one with God we are Brahman so the idea of Vedanta Jeeva Brahm Haven opera the same individual sentient being is none other than Brahman is echoed here kono annum denied who indeed can can create or give birth to this sentient being the answer who can do it it's a rhetorical question answer nobody in that case don't we exist we exist yes what you consider yourself to be as an individual being this body this my and subject to transmigration birth and death all the suffering this is an appearance if you would only investigate your own existence how are you investigate we're on the teaches you all that you know the five the method of the five sheets trig ratio by vehicle or in indeed in the man do care what is the method what is the method of Investigation our starter I hope you have not forgotten we are doing Manduca the original thing was waking dreaming deep sleep and the toria beyond that so that is the method of investigating as we investigate ourselves we find that we are not jivas we are not individual separate miserable little beings subject to birth in decay and death we are that absolute itself we are the thirtieth the torii of the Brahman we are that so that is what he means here Conway annum Junaid karanam petition today the cause cause of you becoming a separate individual that is negative that means you have not become a separate individual though you seem to be though we seem to be individuals if only we would investigate we are still exactly the same Brahman as we always wear then number 26 on one more coat how many coats so far no number twenty fourth verse was three coats jnana gnostic inch and a quarter opening shot in Rome IRB pure rupiah to Briony coupe initial number three is Ajay Amana bahudha a IOT precious victim and number four was some bootay up of others above others from bishop initial then number five was Cohen venom generality from be redundant cop initial then the sixth court is in the next verse verse number 26 so in eighteen eighty t seishun 18 ATT they are cotton in hoodie the Academy not a yachtie saruba m-- agraja Bovina Seraphim agraja Bovina he to know jump Rock ashati a tuna jump Rock are shotty so very beautiful this is one quote famous quote from Brittany coupon Ishod serration 1888 evacuate Amin hotel yet aha the Atman your real nature has been explained as not this not this Natan eighty by this all is negated and by this negation alone do your real nature shines forth the unborn you the unborn you shine forth so what does it mean Natan eighty neti means in sanskrit it's a compound of Na ET no ET not thus not this not this not this neither this not that so what is this needed is not that it's the most accurate description that can be given of you it's your real cv howhow is that i remember i must have told you this earlier the many many years ago in india in an interfaith conference so there are people from different religions and i was representing hinduism so it was the multi day conference and it was organized by the sikhs it was the three hundred year of what they call good target D that means Guru Granth Sahib becoming their guru in the Sikhs have a tradition of ten gurus and finally the tenth guru said there will be no more gurus from now on this book the Guru Granth Sahib is your holy book it's your guru so that's that occasion the three hundred years and they marked India is home to the oldest religions living religions of humanity and the newest to among the major religions of the world the newest is I think Sikhism so that's in India and the oldest is Hinduism I was in this interfaith meeting just a few days ago in Greenwich Connecticut there was a rabbi a pastor and a monk it sounds like a joke and and an imam so the rabbi was saying that so for exaggeration is the oldest among all the religions I was sitting next just down the panel so I just made my hand and then he said oh yeah sorry he he's there so in the yeah so Hinduism is the oldest and and it of course is evolved over time Jainism is next and then a contemporary of Jainism is Buddhism Jainism is not so well known across the world because it was never really a missionary religion so it didn't spread across the borders of India but Buddhism was a missionary religion so it spread across Asia and Buddha the Buddha himself is 2500 years ago and almost directly after Christ there's a myth of Jesus Christ actually coming to India but that's a myth people have investigated this but it's so there's no real proof of that but right after Jesus Christ in fact one of the Apostles is supposed to have come to India but in any case the first Christian communities they came to India just after Jesus Christ so it's a Syrian Christian community in Kerala and the so that's nearly 2000 years old and then when Islam was first I mean started during the lifetime of the Prophet of Islam the first the second mosque in the whole world the first one is in Arabia the second one is in Kerala so a group of people came to the southern coast of India to teach is so Islam actually came to India through these traders not true the invasions came much later so that's Islam during the time of Prophet Muhammad himself then Sikhism which came up about five hundred six hundred years ago so there was this conference organized by the six and one or two representatives from every religion and somehow the Buddhist must have got it a little wrong because they had I think ten representatives or something it's because they thought they had to send somebody to do a chorus chanting so they sent the whole chorus there the choir they sent the whole class these were Lamas from a place near Mysore in India there's a huge monastery there of Tibetan Buddhists so they came the July I might sent them in them in the breakfast at breakfast I I was sitting with the Lamas with some of the Lamas and one of them could speak in the others couldn't speak any other English or any other Indian language the only new Tibetan and so the lamas said through their interpreter tell us about about vedanta about the Atman now I knew I was in hot water because if you say the absolute reality the unchanged what we're talking about here they'll immediately say no prop for the core pillar of Buddhism is the no self theory so there is no separate thing called an absolute self which does not change nothing like that you realize that there's no permanent self here and that's it you're free that there is an infinite being consciousness God God forbid don't even talk about God as it's very interesting that I as a non duelist and Advait in I I was at home with the with the God centered religions and the non God centered religions so when everybody was talking about we must not fight because we are all children of one God I would see the Buddha sitting and smiling for from their perspective what God is a superstition so but as a non do list as advaitha equally at home with both I can see you can reach enlightenment through both ways so how do i express it to them to the llamas about Advaita Vedanta bout Ackman Brahman I tried my best ones like Satyam Hanuman anthem Brahma Brahman is infinite existence consciousness and they go no no no no it's just impossible is wrong it's just plain wrong to them sounds wrong to them so then I thought oh this one is there so I said Brahman I said Asian 1880 Atma the self is not this not this in explain what it is and then the person the Lama who was translating in Hindi he he he turned to them and explained in Tibetan they sort of went into a huddle like before football Yin they go into a huddle so these Lamas they went into a huddle and then they came out with beaming faces and the interpreter said you are right our master there was a teacher there senior Lama our master says you can be a good Buddhist you come to our side so this is acceptable to the Buddhist yes right right right what good is it in fact one of the things which is terms which is used in mandu coupon Isha Brahman is up the harem literally it means useless the most worthless piece of thing in the working universe is Brahman what good is it now what good there is a profound question what good is it good question and the transaction level is no good there will it give you food will it give you money will it will it will give you entertainment nothing to create the concept of my and then only you get all the goodies hmm white habits so what good is Brahman but what thinking what good is from why no it's good to ask this question because then it will clear the doubt in everybody's mind once for all what good is Brahman if you ask me practically speaking right now no good at all and not only that if I'll ask you one thing but what is Brahman replace the word Brahman with reality now you're asking what good is reality what good is reality existence you see what you are asking is you'll see the the amazing thing about it what you're asking is really what asking you're asking what good is existence what why they are asking this is we think this universe exists and it's lot of good and bad things are here and everything that we have invested in is here and now you're talking about some kind of very abstract thing called Brahman which seems to be unknowable doesn't do anything what good is it no no no it's not two things I am talking about this universe itself I'm talking about exactly this universe full of all the fun things you're talking about I'm talking about that itself and I'm talking about you to ask what good is Brahman we have to ask what good is this universe what good am I you are Brahman now let me answer that so for example you say what you tell me one use Brahman is the possibility of all uses it's like asking necklace is great a bracelet is great and the tiara is the best but what good is gold the necklace the tiara the the bracelet they are all made of gold without gold you have nothing so all use server via WA Hospital it is one of the terms all usage is based on Brahmin Brahmin eat itself useless but all that we consider useful and nice and worth chasing what achieving and all that we considered evil and horrible and terrible all of that is based on Brahmin take Brahmin out of it everything vanishes into nothingness it's asking what good is reality if you say take reality away what remains unreal nothing when you say universe is not real what do I mean I mean universe is not real apart from Brahman when now right now this is very important to notice right now what we are experiencing right now what we are experiencing here what is it Brahman or universe both it is Brahman plus the name and form that is what we are experiencing we are not experiencing universe apart from Brahman you cannot if you try to experience the universe apart from Bremen it's like trying to experience a golden bracelet apart from gold it will just disappear so what we are experiencing you're experiencing Brahman itself but we don't know what is Brahman here it's like looking at that altar and saying yeah I can see the altar but what is wood I don't see the wood it's an altar if I touch it and say here it is wood you know it's altar because you don't know the difference between an altar and the constituent material wood because you do know you know what I mean but here we don't know we don't see it the enlightened person sees it in the dignity of a raker it is said what does Maya do Maya first thing Maya does is a Verona it hides it obscures what does it obscure two things within yourself it obscures drink drishya your Veda the difference between the seer and the seen you the witness consciousness and the witnessed body mind system the difference is not clear so you think I am the body-mind internally does this externally what does it do Maya it obscures the difference between Brahman and the universe Brahma sirga or Veda Brahman it's there right there and the universe is right there but what is the difference it's like saying the difference between wood and the lectern is obscured when I touch it I say touch wood I don't see that selector it is literally wood and the name and form and function of lectern similarly it is brahman if you would only appreciate what it is and the name form and function of the universe nama Rupa Viva hollow so what good is Brahman all good and no good it is the reality of everything it's the essence of everything in fact if you say Brahman does not do anything actually who does anything at all it is Brahman she does everything of course it does the knowledge of Brahman the reality takes us beyond suffering the ignorance of Brahman makes it is the reason for suffering Brahman does everything you might think this is wrong you say Brahman does not do anything and all the verses are saying but after all who does anything at all it is Brahman wit it's Maya with its names and forms after all Maya you say okay Brahman plus Maya as if Maya is something different from Rumble Brahma has no existence apart from Rahman so it's Bronwyn plus name and form which does all this with the mind Brahman alone is thinking with the eyes Brahman alone sees with the body Brahman alone is walking and talking and working who else is there in this universe except from one so if there is anything called doing its Brahman alone which is doing Brahman is the essence of this entire universe yeah it is reality itself and it is who you are and yet in one sense it is it is useless in fact the term we use for Brahman in man Duke Upanishad seventh month of Muharram on transact table what is useful one thing is used by you to accomplish another thing so Brahmin does not enter into that it is the underlying reality of all of that all the things that you consider useful and useless Brahman is the reality of all of that in that sense all right Asian 1889 the Breanna go finish it in the Braden a coupon assured what is going on here the Britannic Upanishad says this entire universe is none other than Brannon it says this universe which we are experiencing brethren accompanied sure divides the universe into two parts Mirta and a muta muta means wit form or tangible the tangible universe and a muta the intangible the abstract a formless universe it's a very simple division anything that you can see hear smell taste touch with your sense organs which is tangible to you that is mood to Brahma there's this universe and whatever we cannot directly perceive energy are our thoughts feelings they are there we know that they are there but you it's not tangible it's not a physical thing so all the physical things and all abstract things whatever we experience in this universe this is the universe Morton amorta with farm and without farm tangible and intangible together our universe with me so far now what are they trying to do a certain the real nature of Brahman this entire universe of tangible objects do you see it you experience it yes it is not Brahman eighty okay I knew that sort of Brahman is going to be some thing very abstract and intangible and sophisticated you know to be subtle yes there's a subtle universe of concepts ideas memories feelings yes are you aware of that yes that's not Brahman either Nettie so it says Nathan eighty neither this Muta not that a muta mean what is Brahman you will say immediately that the Buddhists will say it is Union nothing neither the the wit form not the without form not these are the tangible universe not the intangible universe in fact every kind of object drishyam object object of experience rashim is negated if you have experienced it yes I experienced it not Brahman sorry I did a lot of meditation and then I have this magnificent beautiful experience I saw this did you see it yes then it's not Brahman whatever else it is I'm not denying that you saw it but it's not relevant because it's multi or a mortar an object if you eliminate all objects this is Nishida if you eliminate all objects what is remaining the subject or you're already trained with on things do you know what to say you decide you the subject yes the pure subject which can never ever be objectified it's a tremendous thing to say never ever will be objectified because all that we have known till now in our lives not only this life every life is an object of some sort an object of our senses an object of of science an object of religion object of knowledge object of faith object of imagination object of senses so these objects and so willingly or unwillingly we have this tendency in our minds but when you talk about Brahman Atman it's some kind of object yeah a superfine object but still an object no it is not here is a deeper meaning of an eighteen eighty all objects if you remove by Nady the first native not this then you will fall into the next trap then it is not their nail ism zunium the wide so there's nothing then comes the second natey not that either what is the void what is there in the void then nowhere of the void it's like this if you come in then to the hall and ask you is anybody there and you say yes Swami there are 10 people there how do you know I counted I saw them and I counted so the 10 people and then next time I asked you know NC is anybody there in the hall and you come and say Swami there's nobody here it's not strictly true you are there to say that it is nothing nobody's here there are no objects here you must be there similarly when you deny the entirety of the objective universe everything boota boota by the first Natick this is this deeper use of 1980 my first Nate you remove everything objective possible close your eyes no universe out there imagine the university disappeared nothing to see nothing to hear nothing to smell taste touch you're just a mind thoughts and now shut that down also you don't remember anything about your past anything at all everything is gone who are you what mi names all are gone memory your personal narrative all gone nothing you can't remember anything then shut down those thoughts also absolutely nothing you are still very much there as the awareness as what as the witness of devoid Sunita - da thus the witness of devoid that witness of devoid you are one more point here are you with me so far that is what is meant here by very beautiful phrases used powerful phrase in verse number 25 26 sarvam agraja Vienna which is completely agree here which is completely not comprehensible by any means at all not by eyes cannot be seen by eyes cannot be heard cannot be smelled tasted touched cannot be thought off cannot be spoken about cannot be remembered cannot be understood by the intellect seraphim agraja havana hey tuna german precocity by this reasoning what remains when you do this reasoning the unborn one shines a german precocity very beautiful thing what is that unborn one you you the reality you shine forth when right now so this is the result of 1980 not this not this one more point here by this kind of reasoning when is led to the thinking that so I must blank out the universe and then I'll be able to discover my real nature I must erase all experience of objects into a void and then only I will discover my real nature if you think like that it's a yogic way of thinking Patanjali yoga tries to do that by nirvikalpa samadhi or some pregunta samadhi in the deepest samadhi when perceptions of the world are not when a perceptions in the mind are not you see yourself as the unchanging witness of the blankness it's still there absolutely present unwavering consciousness you realize your real nature even mind has shut down so that realization will come just afterwards after your mind starts working so that is Patanjali yoga Advaita says you don't have to go into that void state in this state itself that same unborn one is shining it's it's like this it's called the light of lights in our RIT in the evening prayer we reach and this Jyothi Raj ot puja lorida Kundera it's him to Shri Ramakrishna those Ramakrishna's not mentioned anywhere in that verse it's a very beautiful verse in fact one of our great Swami's he said he wrote a commentary on the kundan of how a bandana the Aarti song composed by Swami Vivekananda he said the only thing I can compare it to in its grandeur is the purusha sukta mob the Vedas which was just quoted now he says so in the towards the end of this hymn which we sing every day in the evening in the West / Sarathy Jyothi Raj o the light of lights who Jolla really Kundera lighting up my heart the interior of my heart interior of the heart in Vedanta Buddha Guha heart means your your intellect or your understanding what lights up your understanding consciousness consciousness is the light of Lights how what is the light of this room this one this one's the light of the room follow this and follow it in your experience you can see it right now this is the light of the room right it lights about what is what does light mean it it lumens it release so it lights it up but the light of this light is your eyes if you don't see it it's not present to you you have to open your eyes and your eyes illumine I'm using the work within quotes yours eyes are the light of this light what is the light of your eyes the mind unless you're paying attention even if your eyes are open you don't see unless you're paying attention even if your ears are there and once swami used to if you not paying attention he would say you are here but you do not hear how is that possible you are here but mine is not connected to the ears are the light let us say I'm not mixing metaphors ears are the light of sound they lumen sound but then a mind is the light of the years mind is the light of the eyes and ears and everything it lumens them whatever they present their like instruments we are bringing in data but now you must throw light upon them what is the light of your attention mind mind is attention mind gives attention you focus like a beam of light whether it is a nice conference on attention in Indian philosophy Hindu and Buddhist philosophies 25th 24th and 25th April New York University's open to the public professor random Chakravarthi Janardan canary a number of philosophers you look it up and why you attention Indian philosophy attention so the mind is the light of these senses and what is the light of the mind consciousness consciousness you are that consciousness what is the light of consciousness if I ask no there's no light of consciousness consciousness is the original light the light of lights it does not require anything else to light it up it is what is called swap prakasha self luminous it shining Tamera Bantam Bhanumathi sarvam it shining everything else shines you the consciousness shining the mine shines with the mine shining the senses shined with the senses shining the world shines for you the world is lit up by your senses your senses are lit up by the light called the mind the mind is lit up by the by the light called consciousness and that consciousness by that I mean not the reflected consciousness in the mind I mean the original subjective consciousness the subject consciousness which is not a thing in this hey tuna I am Prakash ethic and consciousness which is Brandon mon Dieu key he says Arjun which is unborn actually then that consciousness is the only reality mind senses body external world they are nothing apart from that consciousness that alone appears in different layers asthma through Maya as this subtle as moot Enomoto notice how we be at we begin by saying 1980 is moot is it Brahman no the Amata is a drama no and then we reach the subjective consciousness the pure subject not object and having reached that Upanishad says Adam it is not born so what about all this moot animal - they are not born they are not created they are appearances of what of you the pure subject they are like waves in an ocean mind senses world external universe are always in that ocean of consciousness again not very difficult to understand just take the example of our dreams that one dreamers mind appears as a world in dreams as people as even as plants and animals things happening good and bad and desirable and undesirable the whole samsara comes up in an instant complete with its own story and history so it all comes up there and it disappears again because even when it exists it's nothing apart from the dreamers mind there's no second thing there apart from you the dreamer that's an example that's an example here consciousness is the reality yes yes true it's a kind of description of mechanism the reflected consciousness in Sanskrit see da Hasan it's there one thing is we experience it right now if you look at your own thoughts there are two things you will feel one is the thought itself which keeps changing here you are seeing a pen you have a thought about a pen a perception about a pen you see the hand your perception about the hand you see a flower your perception about a flower three thoughts pen and flower changed but all of them you felt you are aware they're aware of these things that awareness is not the original awareness that's the reflected awareness so whenever the mind functions consciousness is in one word I would always put it within quotes reflected reflected is just a way of putting it it's the the example the uses of a mirror you have one real face and we I'm not two-faced I have only one real face but when I bring a mirror a second face appears there so is it is reflected consciousness another type of consciousness no no not at all it is the mind shining with the light borrowed from consciousness that's reflected consciousness reflected consciousness does not exist by itself yeah but I've come to you why is it important that's what makes everything he asked useful that's what makes everything useful without reflected consciousness pure consciousness itself doesn't do anything but the reflected consciousness it reveals the contents of the mind it illumines the senses so Ramakrishna is to say cooking is going on and potatoes are jumping bubbling in the water and jumping people a child thinks oh look at the potatoes jumping the potatoes are not jumping they have no power themselves it's the heat in that water which is making you think bubble and and jump so consciousness reflected in the mind makes everything possible our thoughts the entire individual experience of a living being is possible because of the reflected car so you say oh then reflected consciousness is the real thing no it's not it's as as real as when you say moonlight moonlight is not real in itself it's just the sunlight reflected from the moon and it's a very good example because when you see anything with the moonlight you can see the things you can see the moon shining moon but the source you don't see the Sun at night exactly like that in this world you see them the world you see the mind shine shining with awareness well the source of that is not seen an enlightened person knows where it is exactly we don't seem to see it we are just it's right here but we don't we are it's it's the neatest of tricks you know they call it hiding in plain sight I'll come to you she asked for no that's the original consciousness the void is an object it's just an absence yeah it's an object in it's a kind of object yes if you try it you will see I understand your question how is your deep sleep different from waking and dreaming in waking and dreaming consciousness works through reflected consciousness so right now through reflected consciousness I am aware of the world in dreams I am aware of a dream lit up by my reflected consciousness deep sleep is also an experience but a different kind of experience because during deep sleep I don't feel I am experiencing deep sleep in which case I wouldn't be asleep if you just think back upon the experience of deep sleep it's it there the mind is not functioning the mirror has been taken away so there cannot be a reflected consciousness yes it's why dislike the experience in deep sleep is like the point where everything is shut down consciousness goes on shining what's that like again a deep question you know people ask why is all this there follow this it's like Brahman is the reality fine then why is all this dead I know all that Maya but forget all that Maya and all that but just why all these experience is going on why Brahman could have remained well enough alone why get into all this tangle I mean all your fancy karma Maya let's just leave it aside for the time being why at all Somerset mom when he met Ramana Maharshi is it this description of Advaita Vedanta non dual Vedanta a Brahman created this universe and the summer summer said mom writes in a sort of dry humor he says I felt Brahman could have let well enough alone why I can give you a very interesting answer there are many answers to that Maya is of course a very profound answer but I'm given one interesting answer suppose brandman did not experience this universe suppose you're asking why is it all this happening suppose all this did not happen what would it be like like deep sleep like a witness of the void and therefore brahmanas both there are only two possibilities either you experience everything or you experience nothing and Ramon does both you do both everyday you experience the plenitude of life yourself as the many and you experience yourself as there nothing nothing means nothing things and nothing these are the only two possibilities and Grauman is doing both you can't fault brahman why are you doing this I am doing the other thing also true to do anything talk about it think about it you have to have things and then you dissolve everything just divide and then you have a nice contrast between the two and Brahman is doing both you can't fault him and Brahman is at the top of his game I'll come to you don't wait no not your conscious mind Brahman is pure consciousness pure here means no no no content no it doesn't mean pure not does not mean pure did not does not mean period in the sense of sattvic know what you call what you are talking about is a pure mind pure mind is a satiric my yes yes that is true when you're right you have pointed an important thing the more we contemplate these things there is a effect on our minds even this mind which we have this mind which we are using by contemplating these things the mind is purified in the sense of the usual sense in which we use the word a pure mind that happens that's why we are asked to count constantly Khan played God directly the mind cannot contemplate pure consciousness you cannot but you can contemplate pure consciousness with some attributes we are consciousness with attributes though all loving the creator of the universe the all-powerful or Shiva or Vishnu or the Divine Mother multiple attributes and that's that's that is the closest you have to God in in Vedanta saguna brahman Ishwara so contemplation that's why we're always has to keep on thinking about God which has an effect on the mind very powerful effect it purifies you're aware of what you truly are I know what you're trying to say how can you be aware of what you truly are if it's like a deep sleep and there is no what you are asking is an awareness or a knowledge in the mind that's we're asking about so becoming knowing something through the mind that's possible only in waking and in in dream yeah when the mind is functioning now that seems to be unsatisfactory to us because for us the only source of knowledge the only place where we have an existence is in the mind not so for the enlightened person the enlightened person clearly knows that he or she is not the mind he's quite happy when the mind is shut down is quite happy when the mind is working right now we our real nature the Atman and the mind that difference is not clear to us that's why we take the mind itself to be us what you think to be our self is not just the mind right now the Atman limited by the mind is what you think yourself to be the difference between the two is not clear for the enlightened person is clear therefore the enlightened person is equally the Atman when the mind is functioning in waking and dreaming is equally the acumen when the mind is not functioning in deep sleep not thinking not aware I am the Atman in deep sleep no no not even thinking like that that's the mine only so you just think about that if you push there you the you're very close to understanding what the Atman is yes the thing about be reflected consciousness because there in modern consciousness studies all they are aware of if you ask what is consciousness in modern conscious minister you go to NYU and ask these people from avid antek point of view they are making a horrible mess you'll sometimes talk about the mind sometimes about the senses sometimes about consciousness itself and all in one terrible mixture because the differences are not clear to them if you ask what is consciousness they will say unconscious activity like sensing like hearing smelling tasting and then they will go off on a tangent there but a sensor also sees so is a sensor conscious know the mechanism of seeing is in the sensory system that's an object Muta the experience of seeing is in the mind that's also an object a mood beyond that is you the witness consciousness which shines upon this and reveals it giving yourself first-person experiences so are they unaware of this no they are aware of this also so that's the hard problem of consciousness if you ask David Chalmers and all the whole problem of what they call qualia first-person experiences how is it possible to get first-person experiences seeing something tasting the coffee feeling pain this flash of first-person experience there it is reflected consciousness your consciousness reflected consciousness giving you these first-person experiences with the help of the object what is the object could be a sense data could be a thought or something like that so they take all of it as consciousness but Vedanta would slice it more thinly there is sensory input there there is mind and not in the mind also Vedanta would make difference between mind and memory and intellect and ego Manabu digital ankara so and beyond that is the blankness the potential state of the mind in deep sleep or Samadhi beyond that is consciousness according to Vedanta in Vedanta consciousness is easily defined you know just take this definition whatever is an object is not consciousness if there is any possibility theoretical possibility of objectifying it then it's not consciousness this is something just they simply don't understand if you really understand this definition it's the definition given by Padma Padma acharya the disciple of Shankar Acharya twelve hundred years ago what is consciousness it says Nathan Jatin iam not dis consciousness or literally consciousness is not dissing idem in all our experiences if you eliminate the dis you come to consciousness consciousness is there but you begin to ascertain the nature of consciousness that's what is saying server so among Agra by knowing that it is completely not an object to be experienced you ascertain the nature of the agem precocity the unborn one shines what is that unborn one you the real you let's do one more and stop satu haemorrhage and Sato he MA Genma you J Tina to tatata huger Tina to tah-tah-tah-tah tah-tah Jyoti yes you got what jayati yes you Jotham Tahiti Jotham cassia T all right now he's a shift till now Godfather was trying to show Bronwyn actually is not born is not created it's not a cause by quotations from the Upanishads now he's switching to reasoning same thing by logic remember in the 23rd verse he said nitch Cheatham yukti Tosca it has to be clarified that Brahman is not the cause of the universe it has to be clarified by examining the Upanishads shravana hearing and then by reasoning upon them by reasoning upon our experience and the teachings of the Upanishads now he's entering the second phase you've did our reasoning by reasoning he's trying to show Brahman must be non-dual it cannot be bored it is not the cause of a real universe okay what did what does he say the first line is very profound so - he Jaya Taymiyyah toto he Maya Arjun ma you deity no to that whatever of sucked run and pure being causality Genma birth origination creation is possible only through Maya not really do you remember our original with the way we started if when you look at Brahman what is talked about about Brandon in the Upanishads you run up against the contradiction Brahman is supposed to be near wakaru unchanging the absolute beyond time and yet it's also said to be the cause of the universe but cause of the universe is within time why because cause means effect seed to plant from curd or milk to curd whatever cause is if a cause and effect and cause and effect always means time because the cause precedes the effect before the effect has come the cause must be there it's the cause alone which gives rise to the effect therefore there is time therefore there is change so now you have Brahman which which has change and no change Ramon is changeless and grammar is also change has to be you have change because it gives rise to the universe both cannot be true what did we do one should go that means one we have to give up give up means you can't actually give up you say it's not real two levels of truth the ultimately Brahman is absolute unchanging and it is changing only as appearance that's what he says at oh he my I Arjun the absolute being can be born and can create the universe only through Maya only through Maya means only through appearance the Rope can become a snake only within quartz and the Maya is that quartz the Rope appears as a snake as an error as a mistake it does not really transform itself into a snake so similarly Brahman appears as this universe through Maya what is Maya what's this magician which can make the one appear as them many it's not real Sunday yes Sunday come on Sunday I have taken up my it's the most difficult topic I've ever taken up in my life Maya but you must confront my at least once in your life so this sunday sunday is the day what does advaitha wait on to say about Maya because I've Maya is the excuse that of Athens used for everything they say advertised is incorrigibly any question you ask till I either say Brahman or Maya if it's a difficult question yes yes yes in fact I was talking with this scientist Marcus du citta he's a mathematician I met him in the shivanand ashram in Bahamas he is in the same position that Richard Dawkins was earlier in Oxford is a post for the popularization of science it's a British government position so he was saying that Richard Richard has took a militant opposition to religion he is one of the new atheists but Marcus has taken a conciliatory approach to religion that means a dialogue he's an atheist but he would like to learn and he would like to give the scientific attitude to the religious community that's his approach now he said notice we were having a dialogue he attended all the classes on advaitha and so interesting the characteristics of science are two one is measurability if it is scientific it must be in some sense measurable to falsifiability falsifiability popper no it is kun right the philosophy of science who said the criterion of truth is falsifiability what does that mean it means any statement you should give me the conditions under under which I can check it and it is possible to for it to be false if statement can neither be proved to be true or false then it's not a scientific statement so I can conduct an experiment to see so there should be a possibility that it can be false and that's how science advances by falsifying earlier discoveries or not discoveries insights better and better theories somebody said the corridors of science are littered with the skeletons of past theories and discarded theories so falsifiability and measurability I said how incredible in adwaita Vedanta the criterion of truth is unfalsifiable 'ti brahman is a body rectum bada means falsifiability whatever is falsifiable is Maya whatever is not falsifiable on principle is bra is Brahman is the ultimate reality and notice what is not falsifiable is consciousness what is falsifiability that I come to the experience or the conclusion that this is not true if you can do that you need consciousness if you say consciousness itself is not real if you can come to the conclusion you need consciousness in principle consciousness is not falsifiable and therefore what is not falsifiable is in advaitha weight onto the truth what is falsifiable is in science the truth measurability what is measurable is true in science it's it's a scientific statement and in my I literally means that which which can be measured within measure within measurability Brahman is beyond measure immeasurable me at a nieta means to me in Hindi the same apni to to bring within measure that is the realm of Maya what does it mean it means it's the realm of the limited what can you measure it is limited that which is cut off in time and space in quantity so it seems to be absolutely opposite Advaita in science but remember they're saying that the opposite of a petty truth is falsehood the opposite of a great truth is often another great rest within the realm we just said lower truth and higher truth so science works in the sea goroh pada would have no objection to science he would just say it is within the realm of transactional reality by Veronica within the realm of Maya and then it matches measurability falsifiability might matches that which is imaged measurable and not falsifiable is Brahman the absolute so Sato he my I Arjun my only by Maya can expect Brahman to be born or to be created not to talk to etosha it says not in reality brandman is not a cause of anything in reality that to a means in principle or in reality and therefore next line you know in mathematics use a proof called reduction ad absurdum let us assume Brahman is created Brahman creates the universe second line tato yati osteotome Tasya he jaya t 27th verse second line let us assume Brahmin actually created the universe let's assume then what will happen Brahman becomes subject to change the same logic which I put if Ramone is subject to change in modification remember that six four changes being a big ayat a is born being born comes into existence SP well that a grows we Purina mati matures approxiately decay is inertia T dies Brahmin will be subject to change and decay and death what kind of absolute will it be what kind of God will it be which is subject to change and decay and death it will be something like the Hiranya garbha which is created and then creates the universe and again disappears at the end of the cycle it will be a changing reality Brahman will become a changing reality then it will not be it will not be a god what worshipping see lot of logical problems come if Brahman is changing then it also must have a cause it must have been produced by something else because subject to change means the subject to birth time so in which must have been born in time if it is born something gave birth to it so you can ask what is the cause of Brahman then it leads to regresses ad infinitum if something else caused Brahman then what is the cause of that what is the cause of that ego regresses adding an infinite regress that's a Fault in logic in sanskrit the fault is called a novice Theodosia or a novice Tata Sangha an infinite regression one problem second problem we are so-called ultimate reality is perishable then subject to change those the dualistic religions which say what are you saying the real God is real and God's creation is not real you don't know what disaster you're inviting the moment you say God's creation is real as real as God and in that sense it can be of a lower grade of reality adroit has no problem with that if it is as real as God now you have got two things God and God's creation because they're two realities now so God and God's creation then God is no longer infinite because there is something other than God now God's creation if you say no no it's not other than God then it's Advaita non-duality if he's other than God then duality even rather than God and God is not infinite they are not at least two real thing equally real things God and God's creation then you have a limited God a limited God is no God at all all the great God you worship in all the dualistic religions its vichy ated by your own logic so disastrous then that God is subject to death your God will come to an end the moment you say God is really a cause of a real creation your God will come to an end it becomes limited it leads to regression regressors ad infinitum and I was the person limited regresses as infinitum and subject to death and decay so God will have to be put in as he stood living and then finally gone no the only logical way of protecting poor God is to subside up for non-duality and then you become you and God are identical then the universe is not a real creation and you are not separate from God your real nature is God but the whole thing is then real and non real and the difference is not if the difference is due to knowledge and ignorance you know it or you do not know it you realize it or you do not realize it okay now he will go on in this way next few verses using logic to prove non duality so this was like a regresses I did observe absurdum reductio ad absurdum that means I assume let the but what did we do as kids let the sum of the three angles of a triangle be more than one something like that then you get a ridiculous result then you say no in that case it cannot be more than 180 degrees by the way it can be if you have non-euclidean geometries home Shanti Shanti Shanti he hurry he owned that said Sri Ramakrishna Aparna must