Video 43

44. Mandukya Upanishad | Chapter 3 Karika 29-30

start with the chant ohm Buttram Carini bish in Aoyama diva patron posh a moksha period Etra stearin gusztáv Uggams ustinova he via Shima Deva hittin da da who swats Tina in drove with her shava Sistina Pasha Vishwa vada swass Tina star show air Astana me swass teen Aubry hospital dat how to whom chanté chanté chanté we are doing the third chapter of the Manduca rica third chapter is called advaita program the chapter on non duality and we last time we saw the 27th verse right we are doing 27th verse satto haemorrhage onmyoji tina to tatata tatata oj oj oj m Tasya he jaya t so the way the understand religion is that there is God who creates us and the universe we sentient beings we are created by God so it would be something like this so that is God or so let's say Brahman the ultimate reality and we individual beings sentient beings and this physical this entire universe in sentient universe has been created by Brahman in Sanskrit Jeeva and jagat Jeeva means us individual being sentient beings Jerrod means the universe that's generally the way theistic religions talk that God creates everything all of us and this universe now it immediately leads to a problem we've discussed this last time the problem is this that if God Brahman suppose I'm using the word loosely God I'm using the word loosely suppose it is the cause this is effect effect means or product in sanskrit Guardium the product what is made if this this effect is real then brahman is really a cause god Onam in sanskrit carnem so if causality is real really brahman created this universe really brahmanas created us if we are all real products able to be we all real seem to be real if we have really been created in that case brahman would be subject to change because nothing becomes a cause really without changing if brahman undergoes change then brahman will become mortal it would be subject to the six fold change we talked about birth and j a growth and decay and so on so forth so the and yet we we know that no religion let alone Advaita Vedanta no religion actually says that the ultimate reality God is subject to change because nobody would would be willing to admit that God is subject to death no religion says that and certainly under it the Vedanta also never says that Brahmin would is in any way subject to change on modification and certainly that not that Brahmin would ever die or anything like that so the unchangeable nature in Sanskrit nirakara unchangeable near avocado and the causality the unchangeable nature of Brahman and the causality of Brahman carry item they are incompatible the unchangeable nature of Brahman nearly correct WOM unchangeable and carinatum karana to means causality that it is a cause of this universe these two are incompatible now given that the unchangeable acquired incompatible because for something to be a cause it must undergo change a seed changes when it sprouts into a seedling right milk changes when it turns into yogurt or curd so Brahman but God must in some sense change in order to produce a real world since that is not admissible if the ultimate reality Brahman is unchangeable then Brahman cannot really be a cause of this world not really but Brahman can apparently be a cause of this world so the world gia and jagat this the creation of this world is this this effect must be only an apparent effect or this is false or mithya if I say that the cause of the the snake is the rope cause of the snake is the rope as I'm seeing a snake but it's actually a rope the cause of the snake is a rope and the Rope did not undergo any change it's still a rope then what kind of snake is it a real snake or an apparent snake it's a mistake right it said this is a false snake it's an apparent snake if it's an apparent snake then the snake was not really produced and the rope is not really the cause of a snake so the causality of the rope is false rope to remain as rope and unchanged it cannot really be a snake it cannot change into a snake so the rope remaining as a rope can appear as a snake that's that's it can can appear as a snake it can be an error similarly if you are asking what is the nature of this world what is the nature of this world what is what is our nature how did we originate did we really originate from God or is God only appearing as all of this Advaita Vedanta says God or Brahman is only appearing as all of this the causality of Brahman is an apparent causality not a real causality carinatum causality is denied of Brahman it's not a real causality apparent causality is admitted and it has to be admitted why because we're seeing this diversity where did it all come from if you say did not come at all then then what accounts for this experience of diversity it's an apparent thing that the Brahman is is appearing in these ways we know from the snake rope example from the example of dreams that one reality can appear as many so Brahman is appearing so this is the Maya idea so now look at the verse which we studied twenty seventh words so Touhey Maya on my ug attain a two tatata her from the sucked from pure being from pure existence such janma origination origination of what us and the universe Jeeva jagat how is it possible Maya only by Maya only in appearance by Maya means by appearance but in falsity not to talk to other not in reality in reality what if it if this universe were created in reality what would it mean it would mean that Brahman actually changed such pure being actually changed into Jia and Jarrett but that did not happen so subtly Maya Arjun my ujt not to talk Tata her not not in reality so the origination of g1 jagat is an apparent origination not a real origination this is what is called there's plenty of space comes it this is what is called a jar Towada adhirata wada is his theory of non origination non-urgent origination so this universe of diversity we are experiencing it and yet we claim that it did not was not created then what is the nature of this University a universe of diversity it's an apparent universe it cannot be a real separate universe apart from Brahman now moving on verse number 28 I'm just thinking this anything else I needed to say in that one no 28 please repeat after me esatto Mahajan Asato Maya janma that Watteau neva you jetty that to atone Ava you jetty Bunga put through not a tweener banya put through not a tweener my yo-yo PJ yachty my yah-yah-yah T so from pure existence sucked in Brahmins courts at here that means pure B the set in in such Jaudon under the set from pure being only an apparent creation is admitted is it possible that all of this has come out of nothing - two options are here one is the vedantic proposition that all of this has come from pure being there are there are two approaches here one approaches the approach of the duelists the theistic religions which say there is God and God has created this is really God God really exists and God has really created this universe so that is the theistic religions whether it's Christianity or Islam or in Hinduism many of the dualistic interpretations Western abysm Shahi wisdom and all of that really the universe has been produced and we saw the problems with that the second interpretation is that pure being is there alone non-dual without a second a second reality has not been produced only appears why only appears because appearance has to be admitted we are experiencing this appearance so that is Advaita Vedanta non dual Vedanta says such alone exists and it appears as you and him and her and this entire universe this another third option which we are talking about now in this 28 verse the Buddhist school of shunya vada the school of the void they say this entire universe is your right it's an appearance and where it is come where does it come from appearance of what this is the appearance of nothing at the heart of all of this is nothing it's just the void emptiness nothing is there so this universe is an appearance of nothing there is nothing there there's no reality behind it now I'll go into this what what the verse is saying but just as just as a flag warning this is not what the Buddhists actually say and the Buddhist school of the void the Shu never do not say this really but this is what non-dualistic dwight ins we have for ages been saying that the buddhists say this this is how we have interpreted and this you will find in all the traditional comment trees including Gorda pada so we interpret the buddhist resin as near lists nil means nothing they are saying there's no reality at all and this has been going on the buddhists interpret us as saying that there is a sting thing called brahman and we interpret which is not true brahman is not a thing these are things it's not that there are chairs and tables and there's one brahman somewhere no the opposite is is that we keep singing we keep saying that the Buddha's say that ultimately it is nothing but the Buddha's do not say that what do the Buddha's say I'll come back to it actually but let's first see what God our Father says about the Buddhists the classical way non duelists have painted the Buddhist shunya body the school of emptiness so according to the Shawnee Avadi emptiness appears as this universe so did this universe come from emptiness from nothingness and gora pada says from nothingness nothing can be born from nothingness only nothing can come the universe cannot come a real universe cannot be created from nothingness even a false universe cannot be created from nothingness notice a real universe cannot nothingness cannot produce a real universe from zero you cannot have something and nothingness cannot even appear as a real universe you see it's only a rope which can be mistaken a seed can actually sprout into a real a real seed can sprout into a real plant a rope can be mistaken as a false snake see real causality see it sprouting into plant there's an example of real causality cause becoming effect it really happened the other second exact second option is something apparently appearing as something else rope unchanged not real cause but appearing as a snake which is the advaitha position the first one is whose position the position of theistic religion to duelists the third option is is it possible that there is nothing but a plant sprouts sprouts out of nothing no or is it possible there is nothing from nothing suddenly nothing appears as a snake is it possible no normally something can be mistaken as something else if there is something that can be mistaken as something else there is a sky it's not really blue but we can mistake it as blue there is a rope it's not really a snake but we can mistake it as a snake but there is nothing and that nothing appears to be blue how can nothing be blue there is nothing and it appears to be a snake how can nothing be a snake so Cora Potter says from nothing from zunium from the void there can be no real creation there can be no false creation also so this Jeevan jagat cannot really emerge from cannot really emerge from except nothing here the word is except it's diametrically the opposite of cept except means non-existence question is can Jeevan jagat us sentient beings and this universe can it emerge from nothingness really no really something cannot come out of nothing that's one can it apparently emerge like your view and on dualist say that apparently the Brahman has become the universe so can apparently nothingness become the universe he says no guru father says no so from from nothing nothing can emerge yes situation where one imagines one project well I can imagine that an artist can imagine that there is some kind of true and that that would be the projection of the artists mind yeah suppose there is no artist at all can there be a conception of flower buzz when there is when they can there will be a painting without the painter can there be nothing at all which suddenly appears pops into existence no I'll come to you yeah anything means illogical it is not permitted so something can appear is something else where there is no snake it can still appear that that which is not a snake and appear as a snake a rope can appear as a snake but nothingness it's an illogicality way it will evil show in fact impossibility is of three types it's making possibility can be three types three types one is the technical impossibility so can one go from from this earth to other planets can men go to travel to other stars if somebody says impossible it means that it's not technically possible now but there's nothing in in physics which prevents you from going and in science fiction we always are going to other planets let me finish with three types of impossibility so one is technical impossibility it's technically impossible but in physics it's possible that you can actually go to in principle is possible in science fiction is possible you can go then the second thing is which is physically impossible so it's impossible for light to travel for anything to travel faster than light not only technically but also by the laws of physics it's a more fundamental kind of impossibility the laws of physics as we understand it the universe is such that you cannot actually travel faster than light do you see the difference between the two one is just now we don't have the technology but one day we might the other one is you cannot because physics will not permit it that the very structure of reality is such it will not permit the third kind of impossibility the real impossibility is a logical impossibility logical impossibility for example square circle circle is defined in such a way that it cannot be a square by definition now go depart here gives an example he says from nothing a real product is not possible and from nothing an apparent product is also not possible from nothing you cannot have a real world created just as from nothing a real real sapling cannot emerge but you cannot have a false world created also just as from nothing you cannot have a suddenly the appearance of a snake so and then he goes on to say he gives an example and notice the example in the terms of the three impossibilities the example it says Bundy Apertura the son of a barren woman is not born really is not born in appearance also there can be no son of a barren woman bad moments define the moment you say bad moment that means there is no son no child possible of a bad man which are logical impossibility Canyon a barren woman they can can they really can the son of a bad woman really be born no can the son of a barren woman be born apparently no because the definition is such logically a bachelor by definition is unmarried can imagine will be really married no can a bachelor will be apparently married no because you said a bachelor bachelor you have said if you hold on to the meaning of the term it's logically impossible so from nothingness he says the universe can this universe cannot really be created and the Buddhist has no objection to that Buddhists say that this universe is also empty it's not real which is an appearance but God up are the objects to that also it cannot be an appearance also from nothing nothing can appear the imaginer is there the elements of imagination is there the sources of that imagination is there for artists is an artistic conception so that conception comes from certain sources and of course the artist has to be there yes I will come to that but what list I'll come to that that's a very big controversy but right now like I'm just putting for the classical the way the way things have normally treated unfairly the wood this Union bodies but this have many many schools they're primarily I'll come to that let me finish this one person whatever does go to bother me so what he means to say will come to that point next but let's just wrap up this thing which Godfather says so now let's put verse number 27 and 28 together in 27 he said from such from pure being a real tree origination is not possible but only my ayah by a parent by my I it's possible not to tucked wata not really and in 28 verse he said from nothingness neither real nor false origination is possible so when you put them together in law you do that reading this with that or in bureaucracy reading this government order with that government order together you get it so similarly reading verses 27 and 28 together what do you get November what is the question what is the origination of this universe and us g1 jagat is it a real origination is it an apparent origination so the answer is it has to be an apparent origination the first 27th verse said no real origination from pure being only apparent origination is possible the second verse said from non-being non-existence shunya neither real origination nor apparent origination is possible now put them together now we are seeing this universe so this must be an apparent origination from from sucked from pure being clearly we're seeing it so this must be an apparent origination from pure being so this is the conclusion he wants to come to this is called a jar Towada no origination when no origination is meant no real origination the universe was never really created this is this is golda father's way of saying in Advaita Vedanta we say brahma satyam jagat mithya brahman alone is real the world is an appearance so this is how God uh pada derives it yes before we go into the Buddhism advaitha tangle yes yes that is the the motif of Vishnu dreaming and Ananta shayana he's on his thousand hooded serpent in the into eternal ocean infinite ocean and is dreaming what is his dream the dream of the is the dream of the universe so it's a dream in the cosmic mind you can say yes that's one way of understanding it by the way I was reading this book Jim holds why does the world exist and so there he says can something come out of nothing well in mathematics it can so if you have zero zero is nothing so you have only zero so can something come out yes zero is also minus 1 and plus 1 as long as you have minus 1 plus 1 it's still 0 then you can have minus 1 and minus 2 and minus 3 and plus 1 and plus 2 and plus 3 what's the total zero you can have the entire range of positive integers and entire range of negative integers and what's the total zero sum of your scheme will be weak in mathematics the whole thing is zero so you can have entirety of positive and negative into integers infinite number of integers and you can do your mathematics with it addition multiplication subtraction division all of that and still it would be zero so in that sense so this is a thing to think about but remember mathematics is still a human activity it requires you to think about it this way and formulated this way you are you are still there that's why you are able to do this kind of mathematics it's not that zero means nothing at all ok now we'll go back to that question about it's one of my favorite questions why because I did my dissertation on this when I was a novice a brahmacari had to do dissertations on different subjects so my dissertation was on Advaita Vedanta omocha Buddhism so what's it all about very quickly let me quickly summarize the whole thing Buddhism as many schools just as Orthodox Hinduism as many schools you know ancient schools of Hinduism the knee or the way shaker the sank the yoga the poo reum Imams are and the Vedanta these are all the ancient schools of Hinduism and of course many other schools the Tantra the various schools of Tantra and so on Buddhism main schools we at when one account we find 18 different schools of ancient Indian Buddhism but primarily for schools for schools so Tron tikka vibe harshika began Avada yoga Chara and shun Nevada Magda maka the first to sautron teak and vibe hosaka need not concern us here they are the foundations of what is called Theravada Buddhism so the Buddhism you find in Burma and from there mindfulness meditation all of this has come from the piscina Burma and there's Myanmar and Thailand and South East Asia and Sri Lanka that is Tara water Buddhism Theravada comes from the term Severus Toledo means the elder the way of the elders the way of the elders so they consider themselves to be the original school of Buddhism Theravada it is often known as Hinayana the lesser vehicle but that's only by those who oppose it because nobody would call themselves a lesser vehicle so they call themselves the Theravada way of the elders as against this the other two schools which concern us here we gianna the yoga cherubic gonna bow that's one school that is called in English it's called the mind only school the mind it's very evocative what is this entire universe its mind only and the shunya vada what is this entire universe emptiness so these two schools they form the basis of what is called Mahayana Buddhism so the Buddhism you find in China you find it in Korea and Japan Mahayana Buddhism so underlying philosophy is this emptiness or mind only philosophy both of them so the special Buddhism you find in Tibet Dalai Lama so Tibetan Buddhism the front the underlying philosophy is a combination a synthesis of mind only began Nevada and the emptiness school the school of devoid Shu Nevada to Nevada means the way of the void emptiness so these are the four schools one thing I just mentioned here these four schools they are classified according to epistemology really the theory of knowledge it works like this the question asked is what is this universe which you are seeing this universe which you're seeing means experiencing what is it what's its status for answers these four schools give four answers then by these four answers you can see the difference in the four schools the first answer is given by the Psalter antica who says directly where Pacific the universe so there is a table chair human being there and we are actually directly seeing it so we are directly experiencing the reality outside yes the reality is momentary ever-changing whatever the Buddha said but we are directly experiencing the reality there is a pen and I'm seeing a pen this is so truant Iike by here Tiwari that means there is a real thing outside you which you are experiencing so there in one sense realists the second school by behar sheikah says no no what you are experiencing the pain which you're looking at right now does not exist outside your mind the pain of what you are seeing is actually no let me rephrase that what you are seeing now is a representation of what exists outside in your mind which is what modern science would say actually so what they are saying is there is something outside and that information is collected by your senses and then that information is recreated in your mind and that recreation is what you are seeing so you are seeing a representation of the world outside in your light and that's what modern science actually says how are we seeing this universe seeing hearing smelling tasting touching it's all data from outside collated collected organized filtered by the brain and then presented somehow big question somehow a hard problem of consciousness how it is presented to us so this is called in modern philosophy it's called representative realism it's a modern school modern way of looking at it in 20th century philosophy of coffee call it representative realism the earlier one is called naive realism or direct realism we are very proud of it representative realism no not remembering that 2500 years ago in India that we're talking about exactly the same thing about 2,000 years ago the schools came a little after Buddha 20 centuries ago and in a much more sophisticated way than you will get in textbooks of representative realism today now this is the second school the third school began about the mine only school comes and says how do you know what you are seeing is a representation but how do you know that there is something outside at all if there is something outside you have no access to it so there are only minds in mind this world is imagined so the world exists what yours the same question what I was if what is it that you are saying first Cole said there is really something which you are seeing second school said what you are seeing is a copy a representation of something outside third school says there is no thing outside it's only in your mind so the entire universe of experience is in the mind only will see some similarity in the next verse here that's why often people confuse this with Advaita Vedanta it's in the mind Advaita doesn't say that but Rita says it's a projection by Maya in Brahman not in our individual minds our minds are also projections anyhow this began about the school mind only school says the world outside is there's no world outside it's entirely a projection in your mind and the last school the shun Nevada says the world outside is no world outside its emptiness and there is no perceiver that mind also is emptiness it's outside inside this emptiness alone Sunita the emptiness of the world emptiness of the perceiving personals so that is the truth now these are the four four approaches to reality or to the experience of reality so these are epistemological approaches these are the four schools now what does we are concerned with the last one fourth one its name is Madea maka Buddhism and that comes from Nagarjuna a great philosopher whose present-day Andhra Pradesh in certain the south of India who lived about 700 years before Shankar Acharya 600 years before Shankar Acharya about 180 around that time and he wrote mullah Madame okok Erica just like mondo Kaka Rica Gorda pada he wrote mullah Medea macaque Erica the root verses on the middle way mula bandha macaque Erica which became the foundation of the school so it's a great wonderful text I studied it about 20 years ago in our training centre it's a masterpiece of logic where he proves that what he says Shunyata service T naam the emptiness of all philosophies so that is the emptiness school now what is what we are concerned with is he clearly says that we are not talking about nothingness what we are talking we say sunny avoid this is what we are concerned about now because this is a goes against what God apologist said when we say Sunni avoid we are not talking about nothingness we are not talking about assert what God up about Nagarjuna says what is the reality is it something that exists he says there are four possibilities it is follow this it's called shahtoosh koti four possibilities Nagarjuna says it is then second it is not third it is it is and it is not both and fourth it neither is neither there is not so four possibilities one is positive one is negative one is the conjunction and one is the denial of that conjunction so four possibilities he says these are four possibility it means what anything world does the world exists he says there are four possibilities yes the world exists second no the world does not exist third it exists and does not exist in some sense fourth it neither exists neither does not exist these are the four possibilities so what is what are you saying Nagarjuna says that none of them are correct he says is it true that it is he says no is it true that it is not this is no is it true that it is both a is and is not no is it true that it is neither and it is not an and it is also not true that it is not he says no not even that so for example the world is it a reality first option sucked second is it unreal a set third set plus a set is it both real and unreal and fourth is it neither real and and neat and not unreal what does he say he says is it something that exists this we universe he says no is it something that does not then you are saying it's not does not exist he says no so it both exists and does not exist he says no and he says it so if neither exist neither does not exist he says no then what Chitose khou-tv near Mook thumb tucked wampum the reality is beyond the four alternatives the reality is beyond the four alternatives and what is it can't be spoken can't be said what can be said at these four and notice the second one this is what we are saying there that according to the classical non-dualistic Drayton's we are saying Buddhists say the world does not exist but Nagarjuna specifically denied that he said I mean we are not saying that and in fact in a separate verse in the moola Magda Mecca car Iike Nagarjuna clearly says that those who charged us with being near lists that saying the acid body that means is there's no reality they do us an injustice we don't it is a specific verse to that effect he knows that this this charge will be laid at his door because we are not speaking about that and then he goes further he says your thoughts are poor Greta those who were I'll come to that next so these are the four alternatives and he says shahtoosh qotb near Muktar bactrim gora path also somewhere later in the text he says what is Brahman shahtoosh cote venir looked at him yes but she didn't you just say Brahman is sat but it sucked here means an existing theme something which exists Brahman is not an existing thing whoso Brahman is non-existent no it's not a non-existent thing you're so so if both existent does not exist no that's impossible how can something exists in Nanak mutually contradictory so it neither exists nor does not exist no not only not even that what do you mean Brahman is not an existing thing it's like saying gold is an ornament no gold is not an ornament there is a necklace there is a bangle and there is a tiara they are all made of gold and somebody says the reality is gold also gold is a fourth kind of ornament no no no no gold is not an ornament it is not a thing which exists not an ornament which exists so gold does not exist that's ridiculous it's only gold which exists so gold both exists and does not exist no that's not true so gold neither exists nor does not exist no that's not true either you can easily and it's not very difficult to understand if you apply it to the fundamental reality that's what now Rajan is trying to say the way to reconcile these two approaches in my view so now what is the view of scholars all over the world I'm trying to understand answer your question what is the view of scholars all over you of the world about this the traditional scholars of Vedanta not only Advaita Vedanta the other Hindu schools they all try to say that Buddhism says or especially in Suniya vada says this nothing there's nothing Allah ultimately it's all empty but clearly these are Buddhism doesn't want to Nagarjuna says no no no we are not saying that and the classical Buddhist scholars after spoken with some of them Tibetan Buddhist for example they keep saying that Hindus say that there is some separate thing called Atma which is not which is what an irony I cor a dualist dualistic Hindu might say but we don't say that we don't say that we don't say that there is a thing called Brahman rather Brahman is the existence of all things pure being I mean we don't say that there is a body and there is a mind and there is a third thing third component you can separate them and put them on a bench separately no not like that so this is the view of two classical most of them so most of them when you find nearly 2,000 years of texts the attacks of the Hindu texts on on the Buddhist schools those attacks are usually they will portrayed about this test acid Wadi the ones who say that ultimately there is nothing Suniya means nothing and if you look at the Buddhist responses they portray the Hindus as saying that Atma or Brahman is a thing and they can't prove that there is such a thing the conciliation in the in recent times for example in our order swami sahajanand a-- in his book the great master he says what the Buddhists call Chungnam we call Poonam what they call emptiness we call fullness gold in itself is not an ornament can you say the gold is the emptiness of all our limits it's empty of all ornaments you can say that but at the same time can you say gold is non-existent no no gold is the existence of all ornaments gold is the fullness out of which comes all ornaments but if you look at look if you're looking for an ornament in gold you will not find any wonderment at all Gold in itself is empty of all elements but it is the possibility of all arguments in one sense its fullness so the void in one sense is empty empty of what the universe but it's also infinite fulness out of that alone comes to entire universe so Cheryl Angie says what we call poornam the full the complete the whole they call soon iam empty Swami Vivekananda's opinion that ultimately what the Buddha was saying and what Advaita says is the same thing he says in one place very dramatically he says this philosophy of advaitha has saved Hinduism has saved India two times in the past once he means I think during the time of the Gita and all of that and the second is in the time of the of Shankara come and who teaches obturator when Buddhism disappeared Oh first he means at the time of the Buddha it was taught by the Buddha and then he says at the time of Shankara and then he says third time again it is Ramakrishna and I who have come to give this to the whole world I forgotten the exact words and there are modern scholars like TRB mu T like dr. Radhakrishnan who were of the view that advaitha wait on time the madam akka buddhism shoonya wada Buddhism there they basically mean the same thing in the Brahma sutras written by Shankara shall brahma sutra bhashya the commentary on the promises written by Shankar Acharya when he takes up different schools and refutes them from the point of view of Advaita he refutes the villanova the mind only school of Buddhism page after page cuts it down completely then he comes to the emptiness school shoonya or the school and spends just one sentence over it and then quickly moves ahead people are suspicious what happened this is the most powerful and most sophisticated school of Buddhism and yet Shankara sort of just glides over it what he says one sentence only he says nirahara brahmana by amongee guru maha we do not accept error without foundation fall snake without a real rope there is a lie of falsity and there's no truth underneath that we cannot accept that so the world is an appearance appearance of what of a real Brahman so if you are saying that this world is emptiness appearance what is it at the basis no Adha or no basis no foundation that we cannot accept and was just saying that he moves out whereas in the earlier case of the big Jana body he had spent page after page to refute it one theory is why did he do that he says because his school is his teaching of advaita vedanta so close to the Cheniere body that he did not investigate into much dividend it within the other way they will pop out of it this is one one theory so I'm also of the opinion that both of them to say the same thing and interestingly modern scholars here in the United States and I've seen teachers of Tibetan Buddhism specially American teachers of Buddha not Tibetan not Indian so when we are removed from our very ancient hostilities 2500 years of combat intellectual kombat gladiator intellectual debate when they remove to an entirely different location I mean when they're people coming to these ancient traditions free of those preconceived biases I have I have had at least two or three just yesterday one teacher of Tibetan Buddhism and a few weeks ago another teacher of Tibetan Buddhism well-known did they have all right followings but the Americans they are written to me what you are teaching is exactly what we teach in Tibetan Buddhism one actually proposed that we should have a joint classroom teaching he has books on Tibetan Buddhism and American so when you look at it with an unbiased mind not clouded by twenty centuries of warfare I mean intellectual warfare you begin to see this basically they're like a mirror images they're saying they're exactly the same thing one timid young Tibetan nun in a Tibetan Buddhist nun I met in the world Parliament of Religions she came excitedly and she said Swami I've seen your videos in our tradition with which the things as the court they call them cold the pointers for which we have to wait for years to be initiated into that you know just openly giving those things out what you're saying is in your trig ratio a copper auction in particular this is what we have to wait for multiple levels of years of training before we are actually exposed to those teachings so it is the same thing that's my view how do you reconcile the idea of thing nothing and nothing this is how I put them together thing is the ultimate reality a thing Adam says no can it be nothing Advaita says no it cannot be nothing it is no thing it's not a thing not an object not an object it's not emptiness either I'm curious in the sense of nothing but it is nothing that nothing applies equally to the Cheniere of the Buddhists and to the Brahmin of the earth do a thing and come to you one more point from Nagarjuna and hold on to your question so is the shoe near the ultimate reality it soon yas'm something real Nagarjuna says yeah tosser paused or greater those who take the shoonya to be another kind of reality for them there is no hope he says that's only a method of dissolving your grasp upon this as a reality so he says like a snake mishandled if you hold a snake at the wrong end it will bite you so if you take show nyada's teaching another reality called shoonya no it is just a technique of letting you letting go of your grasping onto this world around to this body mind as the reality yes okay - which one with distinction oh this idea of ultimate reality and transactional reality parem Arctic and Viva Hanukkah this was actually introduced by Nagarjuna 700 years before Shankar Acharya now Arjuna said there are two levels of truth this to th idea it comes from the Buddhists that's why the other schools of Hinduism charge Shankar Acharya with being a Buddhist Chris sounds so much like a Buddhist that also should tell you something there are Dwight on Tibetan with the odd retention Nevada not very different from each other when the the Hindu opponents of the advaitha the Duellists the charges with being written about the crypto buddhist your hidden buddhists yes that's true because it there's so many similarities that idea of two levels of truth ultimate reality and apparent reality that comes from Nagarjuna about 700 years before Shankar Acharya in the moola Magda macaque are Iike Nagarjuna said the Buddha taught two levels of truths or two truths and he says para martica doctrine a para matica septum and then some rictus octave instead of saying varaha rica transaction he says some rate the apparent reality and not only that in very simple and direct Sanskrit he says what is the need of this if the ultimate what is according to multi-meter truth is Shunyata void emptiness and this apparent reality is this we are here and Buddha is the teacher and we have to learn and all of this is apparent reality we have to come to the class so this apparent reality and he makes a very beautiful statement some written Manoj with Tia perimortem nadi gam mati without taking the help of this apparent reality none will reach to that ultimate reality without taking refuge in this apparent reality refuge means take refuge in the Buddha and the teachings of the Buddha and practice it then only you will transcend both Buddha and Buddha services this won't or one chapter on in Mohammed America Rica with one chapter on the emptiness of Buddha but there's also empty and he has this logical it's going in modern language it's called tetra lemma he puts all philosophies in this matrix and then cuts it down he says any philosophy you give me so soon notice Arvid Hristina I will show you that it's empty it's not it's wrong it's basically wrong any philosophy that you give me it's wrong all philosophy all philosophical views are empty according to him so somebody asked him so if whatever any philosopher says is wrong then what you see is also wrong you're also fill us up what you're saying is wrong his answer is very interesting he says whatever anybody says is wrong I can show that to you and and if I said something it would be wrong but I don't see anything if I stated a position they did wrong but I'm not stating everything so it's not wrong by which he means that what he ultimately wants to point out not state point out is beyond language yes without cause and not causing anything then the world logically does not exist but if you but you're going further we are we are not talking about it I have just brought it up because it is not part of the text I just brought it up because of Buddhism yeah it applied to Brahman also yeah but further we are saying and by the way you puny human being you cannot understand where it is who said that you just said it I never said I never said such nobody said that how can it be beyond you you are it you're talking about hey this is this entire thing is about you you are no other neither nagarjuna nor Shankara will ever say you puny human being you can never understand not at all but from their point of view you are not a puny human being Shankara would say you are brahman Jeeva Brahma even an opera and Nagarjuna would say that you are with the Buddha you none other than the Buddha your own you of the Buddha nature within you so you cannot understand this by putting it any of these categories and objectifying it yes yes now if you see you cannot understand it by the human mind that's correct because understanding by the human mind is in these categories and it it is it goes beyond this category so it's not something that you can understand with the human mind but it is it beyond you entirely not at all so I am very current this says it is unknowable by by the human mind but don't go away by stinking that the brahman is unknown it is more than known it's not only not unknown it's not even known it's no it's more than known it is you yourself the cane open assured when it talks about Brahman but look at the language it uses another tragic forget Chitina Bhagat Shetty no mana ha now it MonaVie Johnny morte the new she she odd please teach me Brahman and when the teacher is well it is BR not Chuck sugar it's beyond the eyes you cannot see it that means it's beyond the senses none of the senses can objectify that ultimate reality all right but we can describe it right without actually seeing it the nerve our guts it is beyond speech no language can capture it all right but we can understand it no mana beyond logic no mana mine also cannot grasp it beyond logic you can either use the mind or logic to understand it you can use the new speech to describe it the most sophisticated maybe mathematical logic nope and of course it's beyond the senses so how will you teach it and the teacher says now with Mona be Johnny more your theatre than oh unleash a shot we don't know how to teach it you don't know how to teach it the student is scared this is just a minute I've invested one-and-a-half years coming to this class so tell me at least you know it right you can't teach it but you know it now even we don't know it I don't know and you can imagine the student getting up and sort of throwing up his hands and rolling his eyes to apprehend thing I'm going to walk out and the teacher says wait wait there is a way there is a unique way by saying all this he has what has he denied it cannot be taught like anything else is taught in a classroom demonstrated it can't be done like that so you know it no I don't know it by what you think by knowing not in that way next is switch unknown then no it's not unknown either more than known the next mantra is very interesting he says Anja David Barrett auditorily Taavi it is just rumour pervasion yeah in a stud bee-otches' actually there is a way it is the way of the ancients the way we have been instructed and it worked for us we meaning we became enlightened proved a shaman or taught abuse actually as the ancients have instructed us that one I can try on you and see if it works there is a way what is that way he says that which you are looking for it is a dunya day without vide Toth it is other than anything that you know whatever you know it's other than that so it's unknown our whole universe divides neatly into two things that which we know it's just a tiny slice and the rest of it is a vast unknown so it's not within that tiny slice it's not known so it must be somewhere in the unknown right you see at or with each oddity but it's beyond the unknown also whatever you know Brahman is not that not only that Brahman is not what you know it's not that whatever you can know also remember is not that did you see it yes not Brahman did you read about it yes not drunken did you understand it yes not Brahman so immediately be saying that oh so it's something unknown and unknowable and it says not that either in 1880 neither this not that well but there is then within what do you mean it's just trying to be paradoxical not at all it's a very powerful way of pointing to one thing what is the one thing which is other than all that you know and all that is unknown you yourself you yourself is it you yourself are you an object that you know you yourself are you an object that you know no you're not not very sure notice about yourself whatever you know as an object is the body or the mind or your own story those are all objects that's not the Atman and the earth one itself can you say it is unknown can you ever say that you do not know yourself no you're always there you're always present to yourself what is that one thing that is missed that awareness which is not an object which you know which is not an object that you do not know either if you keep applying that consistently it will drive you to that intuitive grasp of what you are beyond logic true but remember in advaitha Vedanta on and Juniata Buddhism they are hyper rational and hyper logical add weight of Atlanta and world and also should never the Buddhism the way they do it in Tibet it is more I will say with confidence it's more rational than science it is the path is entirely rational and mercilessly so hold on to it your experience and logic but when you it will ultimately take you to something where you have to take an intuitive jump but if you say then I will not be rational I will be irrational illogical finished there is no way for you it will be sunk in superstition far better than that to be a materialist scientist reductionistic this is fiercely logical not one thing will be said here which is other than logic and finally it will drive you to a point which logic cannot demonstrate but you can see within yourself and is absolutely clear anyway so this is the way to put it ok let's move out so this is about Buddhism but what God our Father wants to say here is this universe you and the entire universe you are not a real product of Brahman you are an apparent product of Brahman from non-existence this you and the universe can neither really be produced nor even apparently produced so the old only ultimate conclusion of all of this is there is Brahman which appears as this universe and that Brahman is neither a cause not an effect car your car on a Biloxi on a Brahma okay now let us move ahead 29 twenty nine and twenty thirty should be read together anyway again reading together twenty-nine guitar swap knee into a opossum swap knee into a are some spawn dirty Maha Maha spawned atima Yamaha guitar jagrata opossum Tata chakra 12 huh some spawn dirty Maha Maha spawn dirty my mana ha just as in your dreams the mine alone by its by sheer Maya the mind alone vibrates as the dream world mine alone my bricks is the world of millions of entities in your in your dream similarly in this waking world also it is the mind alone which vibrates by my eyes this entire universe breaking universe I'll explain a simple verse it says dream as in the dream what happens in the dream all the people that you see all the places that you see all the time that has passed in the dream you must have heard the story of Narada her 12 years pass all the time that has passed all the places that you see all the people that you see in the dream all the events that happens all of that is nothing but your mind the dreamers mind when you wake up you realize that it is just the span that remains vibrates or shines forth it is the mind alone which shines forth as the entire dream universe the space the time the people space-time object they shock all of us to all of it is just one thing similarly it is just one thing here Brahman through Maya are you Brahman you Pugh as existence consciousness place shining forth as this universe this entire multiplicity is nothing but Pearlman it is Brahmin alone just as everything in the dream you see is you similarly everything that you see here is you but you which you body you mind you mind you know Brahman you the you'd you as Brahman one of the traditional scholars he has explained it the language is so nice I felt I should quote the original to you and translate it's in Hindi it's a commentary on this verse it's by a Swami who passed away in the ninth I mean it was in the early 20th century mid twentieth century very powerful writer but his writing is all in Hindi and Sanskrit so so this thing is explaining I'll read it out to you in Hindi and then keep on translating so this so the grand conclusion is this just as you're seeing so many things in the dream world but it's just one mind vibrating in so many ways you're seeing so many things now it is just one thing Brahman your real nature he says Jaya head I say exactly as this world is just like that without changing anything here so today the a Brahma it's when you are asleep it is Brahman alone octavia Brahma when you are awake it is Brahman alone bathroom abramoff that you say in the bathroom he's trying to be shocking in the bathroom you know in the toilet it is Brahma no no I remember when I was in in the Ganga in a kangaroo 3 I was I went to I was talking to a very very wise old Swami he was in his 80s his still alive I felt he was an enlightened soul at least spiritually very advanced and he said exactly the same thing and I burst out laughing and that invited one of the worst scoldings have got in my life I won't tell you here but it's also blessing because I went back to my heart and I wrote down the scolding I still have it the moment he said in the bathroom also the same Ramon is there Oh what he said to me what provoked it scolding that this this thing was part of the scolding actually what provoked the scolding was he was saying Brahman is the all-pervading reality but remember the setting this little hut 10,000 foot in the feet high up in the Himalayas with the Ganga the Ganges flowing by fast 200 feet below surrounded by the other fine forests with the glaciers coming down magnificent scenery I sort of felt that it's okay for him to speak about the joy and peace of Brahman but but you know if you go to the I've come from Calcutta one of the crowdy stickers so I said heart ek well it's all right making him look to share my retina but peace its chain cities you know it's sort of just said it said that and that invited a very powerful scolding part of which was this he said what this itself shows that you are not serious about your sadhana Pramod cut a ho a let's check our table Pramod means straying away from the path alice' means laziness he says o monk he sees it actually to be like this it's better not to be a monk a pure like this and then when he said where is Brahman not there he is here in the mountains here he is there in the cities where you live he says verily there in that bathroom they said he was more foul language but basically what he said was the rasgulla the Bengal is the sweet eat the sweet which you eat there Brahman is there and what comes out and related that there de Brahman is exactly there - where is Brahman not there it is easy isn't it existence it is a very stuff of all your experience consciousness everything good and bad is Brahman very powerful it's unforgettable the way he told me when you're sleeping it is Brahmin when you're awake it is Brahman in the bathroom it is Brahman bazaar may Brahma in the marketplace it is Brahmin Time Square Brahmin Brahma he Brahman Paramatma he paramaatma Brahman alone is there at brandman and Brahman alone the supreme self in the supreme self alone DOJ's a Swapna my Swapna Kadesh swapnika called Swapna he was too just as in your dream you have the space in dream of the time in dream the objects and people and the objects in dream swapnika bhakti people of your dreams swapnika someone the relationships in dreams swapnika dharma dharma that her man had her mind Swapna the good and the bad good and the evil in your dreams Sapna K Brahma Vishnu Mahesh if you meet Brahma and Vishnu and Shiva in your guard if you meet in your dream even God if you meet in your dream Sapna ke-yah a very chic Sankhya yoga me monks Abaddon the philosophers you meet in your dreams the you met a logician of Anant in a non duelist teacher or shoonya body buddhist in your dreams jay says sub municipal detail all of them are nothing but your mind all of them including God including Vedanta including all of that Maya same man may hiss up couch Bonta he just as by my alone everything appears in in your mind in dreams why say he just like that jagira the growth may be monka his pandan hey in this world also you are seeing all of these things it's exactly that know a little but not even a little bit different not even a little bit different [Applause] so very powerful just like that with one little addition here little pointer here is that notice something he should have said just as in a dream the mind becomes everything so in the waking State it is Brahman which becomes everything but he didn't say that he said just as in your dream the mind creates your entire dream universe similarly in the waking state it is the mind which creates the entire waking State in dream by Maya mind creates the dream in waking by Maya mind creates the vibration of the mind mine alone shines forth as this universe this doesn't seem to be exactly what adwaita was saying here is the difference between go Rapada and other traditional theatre that's why gora pada Manduca is difficult why is it difficult we remember we have said already see in the second chapter goroh pod that does not make a distinction between waking and dreaming it seems to say that there are three states waking dreaming deep sleep and underneath all of it the fourth studio according to god Apothic chile we saw in the second chapter there are only two states what are the two states dreaming and sleeping deep sleep is deep sleep dreaming is dreaming waking is also dreaming but we say waking and dreaming are different we have had this discussion earlier long time ago and objections 10 objections were taken up why waking is different from dreaming and all 10 got cut down and the second chapter got up other days with that give me any reason why you think the waking world is more real than the dream world whatever reason you gave give waking world is more concrete the dream world seems to be vague the waking world has utility dream world does not have utility the waking world is shared by so many people dream world is not in private so many objections you can give 10 objections were taken up and he showed none of them hold true it's the same in the dream and then the waking to so from his point of his writing from his point of view from his point of view the dream world and this waking world are at st. equal status it is the vibration of the mind which generates a dream world it's a vibration of the mind which generates a waking world Manas Spandana one gamma means vibration or shining forth yes yeah yes so this is called in Vedanta Drishti Shrishti vada that means there are two ways of looking at it Shrishti Drishti vada means the world exists and you come and see it so there's a world and I'm born into it and I'm experiencing a world world exists outside you and you see it that's how we look at the waking world but we don't look at the dream world like that do we say the dream world was there now I'm going to enter it how I'll go to sleep I need to keep my visa by the bedside because I'm going to enter the dream world now customs immigration no there is no dream world apart from my mind my mind alone imagines the entire dream world the dream world is created by my mind so from the dream world the world of our dreams is called Drishti Shrishti seeing itself is creation switch team is creation you're seeing the dream is creation you have a pizza in your dream and then it's time we are waking up do you see that let me keep just a moment let me put the limit the the the leftovers in the fridge I'll dream tomorrow and come and eat it no because it doesn't exist when you don't you're not dreaming it but this waking world we say it exists whether we are seeing it or not this is called realism Gora partha does not follow that he says this world also is it exists only when you are experiencing it there is no separate reality so it is true that Brahman alone appears is this world and you are Brahman through the mediation when the mind is active this world appears he said maybe I don't know so I'm not going into that so he says that notice one thing ignorant of the reality creates the appearance Brahman when you do not know Brahman it appears to you as this world and also one thing when the mind is active the world appears when the mind is active dreamworld appears when the mind is active waking world appears when the mind is inactive deep sleep world disappears neither the object remains not the subject remains and that's our daily experience so he he gives us strenght roll roll to the mind which he will develops to it that's why he's introducing the mind otherwise he would have normally said Bronwen plus my eyes this world Brahman through Maya appears as this word he says no that's true but the vibration of the mind that is important yes there is no gross body according to Vedanta what you think of it as the gross body and there is no subtle body also with Brahman alone exists if you're asking subtle body would not be dependent on on gross body what happens in your dream is the subtle body dependent on gross body yes you think is it you now you are saying it's not but when you are in the dream do you feel that my mind is independent of my body you feel that your mind is dependent on the body mind and body are complete completely connected you feel that in the dream that's what you feel now also so that is his position and then let me let us complete this then what is it that is shining for test this world nothing but Brahman waking world is Brahman dream world is also Brahman Brahman alone exists verse number 30 No yes 30 ad way my opossum do my opossum mana soap ninasam Shia - Ninasam shia a toy my opossum adieu my opossum tata jagran some shia the Taj Agron some shia very beautiful simple verse the mind alone the non-dual mind by which he means other than the mind there is nothing in the dream the mind alone appears is everything in the dream the space of the dream the time of the dream the people in the dream the event's good and bad in the dream the causality the science and religion and superstition of the dream all of that is nothing apart from the mind it's not a second reality apart from the mind follow me not second non-dual ado I am ado I am Jaguar vaasam that non-dual mind alone appears is the appearance of duality in dream dois blossom a basa appearance dwell duality the appearance of duality is nothing but in reality it's the non-dual mind in the dream similarly that much is should be absolutely clear nobody should have a doubt there it's common sense it says nothing to do with Vedanta we learnt is just restating it in a strategic way so that you can use exactly the same statement for the waking State look at do am je dois blossom Tata Jagran Nizam Shire similarly in this waking state also it is that non dual brahman existence consciousness bliss which appears as this duality it's an appearance of duality in the waking state not some Shia no doubt about it there's no doubt that it is the non dual mind appearing as the multiplicity of the dream the appearance of duality in the dream no doubt why no doubt because every day in morning we make up and we confirm this all of that was just a dream the good and the bad and the pleasant and unpleasant all of it the remembered and forgotten all of it I know one thing it was just my mind when I wake up now some Shia are no doubt about it because I confirm it by my baking experience here also there should be no doubt about it in this waking state while you are here in this life itself when you're leading this life in this life here existing with all the people and the time and the space and the good and the bad it is that one non dual reality now some Shia don't allow this doubt to enter your mind the confusion so by the process of Shravana man and I did the asana by clarifying little--i teaching again and again listening to it thinking about it clarifying all doubts arguing it through then when you have got clarity stay with it till all doubts completely disappear it's a fact look what creates a problem it's not that the dream creates a problem in a dream a bad dream a nightmare suffering but what is the real problem there the problem is we do not know it's a dream if you saw exactly the same dream in a lucid Bay that you know it's a dream I'm safe and sound in my bed and you're running through Times Square and King Kong is chasing you it's terrible but you know it's a dream then it would not be a problem would it be a problem you know might be scary but no more scary than a movie yeah so no more scary than a movie what do you mean dream can be real don't bring up if you are trying to say about what I think you're trying to say then I all my efforts in two years have been total failure what are you trying to say that comes as a dream then you verify yes I should not ask you at your own language it appeared in your dream did it happen in your dream it happened in the past in your waking state and you dreamt it now so is the dream real a dream is never real now some Shia this teacher says do not be shaken by doubt the regret and whatever unpleasant thing happened in the past will regret it look back at at it with with sorrow and regret whatever nice thing happened in the past we look back it looking back at it with with what is that called we're trying to recall all things nostalgia what is something unpleasant expected in the future you look forward to it you I mean you look at it with anxiety uneasiness what you want and you expect in future look forward to it with eagerness both our dreams just as your dream is false looking back to the past it's gone right now when you look but no it don't nod your head stay here and look back look anything you the trick of the memory is when we look back upon what we think was in our past we think we are recalling real things and the mind is so tuned to it that when you recall things it seems it feels like it is real it's not real I give it this example you can perform this mental experiment right now you see the waking world seems real and the dream world seems false the reason is you are comparing the present waking world with your dreams which is already gone but it's not a fair comparison you're taking out a memory of a dream and comparing it with this present waking world then that memory seems unreal this seems real but what is a fair comparison is get a memory of your waking life and a memory of a dream compare the true memories in your mind you'll see they'll seem equally false you ate a pizza in your dream and you had eaten the pizza for supper last week sometime now compare eating the pizza in your supper and compare eating the pizza in your dream you will see both of them to feel the same memories neither feels more real than the other now now in fact the definition of dream Shankar Acharya says so kala Satya bad party proposed a sati Asad vomit during its own time it feels real waking up from it it feels distant unreal insubstantial that's the definition of a dream it's exactly true of our memories of our past waking also now you are talking about logically that every moment is fleeting moment you think about it's already gone in that sense you're talking about it yeah so let's not go there just see what what feels like present to you right now it feels like present no you're not convinced you think this is a memory you're living in a memory right now no whatever wherever you are there is the presence so he says forget the dreams of the past and the unsubstantial insubstantial phantoms of the future there are tricks of the mind there is only the living presence and here it's one non dual existence consciousness place which an appearance of duality no doubt it's like living in the dream consciously or lucidly so he says that and this non dual knowledge when you come to this he says this are do I am non dual knowledge this is the whole purpose in fact what happens when you live like this in this living present you see everything is that one non dual reality which you are so there's another beautiful verse instead of taking the trouble to memorize it I'll quote it to you when you live like that that is one non dual reality right now and I am that non dual reality what happens world still appears jessa have si that means as it is nothing has to be changed here there's a beautiful verse and actually I had heard this verse long ago from a great non duelist teacher of our order who has passed away now so am i mu calendar so he was a quite a character and this little beard and had little bamboo fan that which used to fan himself all the time if you ask for his blessings he would hit you on the head with the fan that was his blessings we all everybody knows he went below much so he has good books on Shankara and advaitha I had asked him what is the result of all of this and he had quoted this verse to me at that time I found it again so this verse is what happens when you are live like that some poornam jagged even and Annavaram this entire universe becomes the London of annum is the gardens of heaven this entire universe becomes a garden of heaven for you serve a rickshaw culpa drama where all the trees are the wish-fulfilling trees Kalpataru Gangavaram samasta arena where all the rivers are nothing other than ganga for you punya summer star kriya whatever you do is a holy action watch a Prakriti sanskrit our Shruti zero whatever you say protector means in ordinary language in sanskrit you don't have to say it in sanskrit anyway if you say in sanskrit or in not in a deal in english or any ordinary language whatever you say shoot Ashera it is all your speeches Vedanta does not mean you're quoting Manduca Kerik all the time it means because you see the reality whatever you express will be the truth it really be the truth and anybody else it may be the greatest scholar of Vedanta it might be the greatest scientist is there might be the most believing man in the world whatever they say is false but they are not reporting the truth you are seeing the truth and talking about it so your speech all that you say will be vert anta - tashera minsu t means Veda Shira means the crown the crown of the Vedas open assured the Upanishads Vedanta so sweetie she repeats vedanta vara ornacia made any and the earth is Banaras the holy city of Banaras all what all rivers are ganga all acts are holy acts all speech is vedanta and the universe is turned into the heaven gardens of the heavens and all the red all the trees are the wish-fulfilling trees and the earth itself becomes Varanasi the holy city of Banaras server was city this year was to wish our - taper parabrahma honey in whatever way that this realized person says stays this is the life this person leads Drishti parabrahman e once brahman is realized once brahman is realized and that realization takes a moment a breakthrough of one moment this teacher he says very powerfully all the years that have passed the imagine the story of Narada all the years that passed in neruda's dream all of that those 12 years which passed his marriage children and ups and downs of his samsara and the terrible tragedy which struck him all of that years and years of this his life story vividly experienced is that more powerful or is that one instant very sees the feet of Krishna and looks up and he says Krishna says you have been gone for quite half an hour is that instant more powerful that one instant is more powerful than the 12 years of a dream a thousand lifetimes of living in ignorance they disappear just like that in one instant of gram Morgana just that one breakthrough is necessary Sri Ramakrishna's to give the example a room which has been in darkness for a thousand years when you light a torch there does the darkness dispelled it's been dark for a very long time it's taking some time to dispel it'll you have to work at it no it goes in a flash he says a mountain goosh goosh used to weep I have committed so many sins I've committed a mountain of sins and see Ramakrishna said or go to tool or paja it's a mountain of cotton light the fire of Brahman it will burn up in a flash so it's it's like that and this is the purpose of all spirituality there's another verse I'll quote that and I'll end this is a nice verse which shows the importance of realization this is the purpose for which all of it is there ours indeed our entire secular life all our religious artistic scientific quest and all of religion also is meant for this realization so he says the verse says it's now Tom day in a semester teacher salary that one has has bathed in all the waters of all the pilgrimages in the holy dip in the holy rivers that torture serve our Dunham's as has donated all wealth which can be donated yet yharnam sure criticized from my youth so has has performed a thousand is fire sacrifices Yaga are you Tom they've are some pujita and has worshipped all the gods of all the religions try lucasta Samudra toss and has helped the three worlds and has been has helped everybody so Pateras trail okay pooja here so and has worshipped all the ancestors of his past that means all the holy acts you can think of in religion who is this person yes you're Brahma which are in action on poppy stadium mahaprabhu yard who for even one second has attained the stillness in brahman the mind has become still in Brahman for even one second born of this constant trying investigating Brahma vichara which we are doing here by this constantly following this for one flash for one second also if your mind becomes stilled in this it is equal to the result of all those religious observances this is the purpose for which religion exists this is the purpose for which civilization exists this is the purpose for which life itself exists according to Vedanta what's next he has concluded a topic here in 30th verse he concludes a topic what's the topic using logic and appropriate quotations from the Upanishads he has shown that Brahman is non dual how has he shown that by showing that there is no real creation of Jeeva jerath of the universe and sentient beings there's no real creation apparently its created if there's no real creation Brahman is not really the creator Brahman is not really the cause a Brahman is not really the cause then Brahman is beyond cause and effect Robin is of course not an effect and Brahman is not really the cause so Brahman is beyond cause and effect that beyond cause and effect is non duality so by denying the causality of Brahman he through quotations from the open issues and through logic and reasoning and examples he has proved that Brahman is non dual this topic is finished now he has introduced an s next topic already notice he introduced the importance of the mind the mind vibrating creates the entire view of dream universe and he says quite controversially it's the mind vibrating which creates your physical universe also this waking universe also so what do you do with the mind when you are in deep sleep no universe in deep Samadhi no universe but that does not help are we supposed to be in sleep at asleep all the time is that one valent is telling fall asleep go into coma that would solve our problems but only temporarily because you'll come out of coma and it would be very unpleasant and if the body dies then you'll be reborn and something else with no coma at all and then it'll be pretty bad samadhi if you can attain Samadhi after a great effort but Samadhi is attained and lost you can go into it and come out of it also in this world living in this world what do you do with the mind because the mind will vibrate and create this multiplicity so next topic will be how to manage the mind what it is how to spiritualize the mind and thereby spiritual eyes our world experience you know you know what he's going to say by realizing that I am Brahman when this whole thing is and he just said this whole universe becomes a garden of heaven and so on etcetera etcetera so that topic is going to start and he has called it a very nice name Armani Bower no bind I gave a talk on this hominid power so this is the next few verses which will start how to make the mind no mind not by falling asleep not by going into coma not even by samadhi with eyes open with yours open walking talking doing your work all of this do this and yet which is one brahman alone so that harmony power that that topic is a very wonderful topic I gave one full lecture on this one a few few months ago no mind so let's stop here Oh Shanti Shanti Shanti hurry he own that said Sri Ramakrishna [Music] spoon