Video 49

50. Mandukya Upanishad | Chapter 3 Karika 43-47

boomba drunkard on a mission Aoyama diva bhadram pasha moksha here yatra steerer iran case toast of august Anu be he be Ashima Deva Heaton Yahoo Sistina Indra British rava Faustina puja Vishwa Veda Sistina Stock Show or astronomy Osteen aubry hospital Donato ohm Shanti Shanti Shanti so we are studying the third chapter of the Manduca carroca adwaita program the chapter on non duality where gurupada is attempting to prove on the basis of reasoning and experience the that the self is non dual there's one non dual reality non dual reality means without a second and what is this non dual reality it is you Brahman or your Brahman is your own self you are that non dual reality if there is only one reality without a second and you are that reality it means the claim is that there is there is no reality apart from you so all that appears to be apart from you right now all that appears to be apart from you this universe all these people all the things that you see in your life your own body and if you look inside your own thoughts so even up to the thoughts they all seem to be apart from you all of them cannot be apart from you why because you are that non dual reality without a second in that case the teaching is that that which appears to be apart from you he's an appearance alone you are the reality which is appearing in this way which way here that reality which you are that existence consciousness bliss is appearing as jagat as you the Jeeva and also the God of religion Ishwara Jeeva jagat Ishwara is an appearance of that non dual self which you actually are this tremendous claim and those who can assimilate this the diet which appears as a not one not the Atma if you can dismiss it as an appearance and the Atman alone is real that is the central teaching the discussion was going on about Imani Mohammed no mind no mind we understood is not to stop thinking is to spiritualize the mind this knowledge which we have got the mind must assimilate that knowledge it must become a living reality for us it is a living reality we don't see it as that after understanding this after studying it Shravana then think over it every possible objection must be answered your intellect must be absolutely satisfied and after that assimilate it make it real how do you do that how does mind become no mind how does this how does it become spiritual eyes mind the idea is to immerse the mind in this knowledge in this understanding of course that means understanding must be already there we are now in the in the subject of meditation how to emerge the mind in then they say in what if you ask in what then go back to from the beginning you start all over again you must have this understanding this clarity then keep the mind in that clarity soak the mind immerse the mind let the mind soak in that clarity now there are those who can do it this is called come this is called needd asana needed the asana means vedantic meditation keeping the mind soaking the mind in that clarity there are and this needed Rosanna can be done in different ways one is of course the traditional closed eye yogic meditation and sit with closed eyes and meditate upon that clarity but vedantic meditation need not be done with closed eyes only that's the unique thing yogic meditation has to be done with closed eyes Patanjali meditation you can't say that I'm going to work and walk and talk and drive and cook and do meditation at the same time you cannot Patanjali meditation yogic meditation means withdrawal from every other activity to focus on one thing only to still the mind in one one thought so that is Patanjali meditation yogic meditation and you can do that for resident irritation also this realization I am the Toria I am Brahman every other thing apart from that is an appearance of I myself to stay with that only shutting down all external activities concentrating inwards with actually eyes closed that you can do it that's what he's talking about but remember we don't think meditation does not mean only that studying it again keeping studying it again and again keeping your mind there that's one kind of Atlantic meditation in fact there are texts which are designed for needed the asana form a very antic meditation Upanishads like Mundaka Upanishad is the original text it is the source of all Virant every kind of all always anta flows from this but there are other texts which are called prefer an introductory or or independent works let's call it that some of them some of these precarious they give you the entire teaching of a Dante in a nutshell so a production booty Viveka chudamani or the textbook which we use when we started learning Vedanta Vedanta Zahra and this give you an overall view of the Vedanta Shastra you know the teaching of the Vedanta that's one kind there is another kind of recurring event which is and which are advanced texts of dialectics which arminana pradana that means they they take up all your doubts even the subtlest questions you may have argue it out argue it out intellectually so these are polemical works dialectical works and there are a number of these in Vedanta most famously canonic under katya Advaita Cindy the Opera Deepika which is known as Jitsu ki the tremendous works because someone to someone said brain fryer you study them every possible question that you can think of and many many more that you can never think of also have all been raised and argued out with tremendous detail so I you know saw Miyako prions eg who was here just last week before last so I remember I told you this earlier I once very tentatively asked him a question when I was a new a novice I asked him a question and I was feeling but I should ask this question or not and he said go on ask better Minds than yours for centuries together have asked questions about advaitha Vedanta and have got satisfactory answers so you don't need not be afraid that advaitha will come Advaita Vedanta will come crashing down if you ask a question so those are called dialectical works adroit did like adroit acidity and anaconda cardio Jitsu ki and all then there are texts which are meant for meditation so ashtavakra gita avenue gita there there is no attempt to explain the teaching there's no attempt to explain the teaching there is no attempt to even argue out anything there are no arguments no reasoning no argument nothing is presented there just the final conclusion Siddhanta that is told again and again you are Brahman that non dual reality the world is an appearance that's told to you again and again and again and again what's the point of that the point is once you've got clarity stay with it so that's also a daunting meditation that's what eyes open but there are those and most people this thing is possible for the ultimate for the the most qualified seeker they can make the jump directly you teach them argue it out they stay with it and enlightened we go so far as to say Shravan are they have a Ganim directly by by the teaching that to Amma see they become enlightened that yes I am that but for most of us what we need is a course of actual sitting eyes closed meditation so Vedanta also adapts the whole Patanjali yoga it takes all of that and uses it adapts it for this meditation so what's what gora pada is now talking about is for that second group of other carries of seekers who for whom if you teach it argue it out and clarity is done you still keep saying that stay with it and it'll be done they say no I I understand it I am convinced I understand it if you at this stage you say no no no I am not convinced then one step down man and I go back to the reasoning state see what should I reason about or then go back to the beginning of the class hearing yes whether they lost yeah but what about the mathematically what were they trying to say good this is a good way of teaching yeah this is true sit down normally people don't teach mere antha like this in traditional vedanta teacher won't even look at you won't even talk at you just take up the text read it explain it whether you're coming going in the Indian I mean it's actually this is much calmer than most Indian the schools fair teaching is going on people are coming sitting down getting up and going that happens and that's not a problem 100 or sometimes hundreds of people but this style of teaching is not like that not like this when I'm trying to interact with you or connect with you the problem of a teacher trying to connect with you as the teacher is easily distracted and thrown off unless the students are serious so go Rapada here is talking about that second group of seekers who need meditation the traditional meditation hours every day regularly until you are convinced that yes I am Brahman which is a fact not just an understanding not just something theoretical but it's a fact so until that point this meditation is prescribed and God our Father has been talking about that and you remember he pointed out obstacles if you remember four types of obstacles what are they liable mind going to sleep weak shaper the mind getting scattered cachaca shyah shyah the mind getting sort of paralyzed maybe to past samskaras or strong desires or whatever and then resada the mind tasting happiness peace bliss not a very spiritual thing but I mean which sort of distracts you from the ultimate Ananda from from from realizing yourself as that Ananda when you try to enjoy the Ananda in the mind so these are the four obstacles liya Vik shaper so the mind is like a first of all most common problem is wick shaper mind is scattered and mine keeps going out into the world so among compared it to a restless child you know always willing to go always wanting to rush outside the house and see what's happening out there and you have to forcibly restrain the kid back back into the home but even if you restrain the kid back at home the kid will rush to the window and look out so this is the nature of Vik shaper if you let it then the mind will keep you busy engage with the world continuously day in and day out until you fall asleep so from morning till night and that's the mind rushing outside until you go there see that eat that meet that person do this do that enjoy this suffer that all of it will go on come on in come on in come on it who is going to seat next to them just raise your hand okay so that's one one thing that the kid does if you forcibly keep the kid confined to the house what will the kid do it will rush to the window and look at side if you forcibly keep the mind confine no no this is the time for meditation sit quietly eyes closed then the mind is like look going to the windows and looking outside the mind is eagerly thinking it keep on thinking what's going on there what could I do even though you're not allowing it to actually do something that is wick shape a scattered mind can't meditate so maybe the kids favorite team is playing a game and you tell the kid yet not I have to do your homework your assignment and study so the kid is sitting there the child is sitting there but his favorite team is playing and the mind is completely there though actually physically he's not seeing the match or seeing the game but the mind is running there that happens when the strong desires are there and the mind keeps running outwards this is Rick shaper and the other other extreme is liya somebody says no no this young guy he doesn't run outside the house he is very relaxed in fact too relaxed all the time on his hammock or something is so this is the opposite doesn't want to go anywhere fallen asleep laiá laiá is sleep so the mind sometimes falls off to sleep that's also not meditation though it might be deceptively and then there is kasia aya and we discussed all that and resada when a mine attains a very sattvikam state sometimes there is a not sometimes they're automatically will be a great joy and peace in the mind and the mind wants to stay with that but that's not enlightenment now go Rapada is giving us ways to overcome these problems remember he is talking about vedantic meditation i am Brahman I am that reality non-dual reality to stay with that but the other kinds of meditation that we do many of us we have got a mantra mantra diksha when we practice that same problems will come up laia Vick shaper Casa Rosada and the same solutions will work so it's even if you are not doing Advaitic meditation if you are doing same mantra and Ishta devatha meditation these problems will come and these solutions also work so what are the solutions I mentioned them last time right that's what gora pod is going to talk about 43 do come sorrow vamanos Mitya dough comes vamonos Mitya comma Booga never tight gamma Bogart naiveté Adams Aruba Manas Mitya Adams Aruba Manu Smriti Jotham neighbor - Pasha T Gotham neighbor - Pasha T here go to father's giving us two powerful methods of dealing with desires in the mind these ones which cause wick shape a scattering of the mind outwards so things which attract us in the world outside that's what that's what makes the mind run to the world two ways of dealing with it not just attract us fear and temptation both anxiety and attraction both both will make the mind disturbed and run out to the world how to control that how to get over that so gora power gives two powerful methods one Vairagya and second guiana abhyasa one is Vera get dispassion another one is the practice that is staying with the knowledge Gyan abhyasa we'll see how that works first one vairagya do come serve amana smith deal considering this disorder fool the dukkha nature of all experiences in the world , Bogart never to eat we draw turn away from trying to enjoy the objects of desire calm iboga means enjoying objects of desire turn away from trying to enjoy the objects of desire why do we put so much effort into getting things we did why do we desire something why do we put effort into getting something we desire because we feel it will give us pleasure we feel it will make me happy that's why we do put forth so much effort that's why we keep on thinking about those things and we want them and they seem to give us some happiness also but notice none of that happiness is ever fulfilling and none of its stays none of it stays first law of the wheels which we study in economics first class in economics diminishing marginal utility every added item of consumption gives you less and less satisfaction until it becomes zero or even negative so that is the very nature of the world nothing here is ultimately fulfilling not only is it not fulfilling to get those objects there is a lot of suffering involved there's a lot of effort involved when you get when you if you if you do not get it there is frustration and if you get the things you want there is the anxiety of maintaining them this anxiety of adding to them and there's the fear of losing them and after you have got it if you get it anyway you have enjoyed it some SCARA will be put in your mind a tendency to repeat that enjoyment and in more varieties in different forms and that leads to further unhappiness that's why bhagavaan buddha so when he talks about dukkha cervando come all is suffering we normally think yes there's a lot of suffering in the world but there is some happiness also in the world and so somehow if I can tactfully get rid of that suffering and catch hold of that little happiness that should be the way to manage my life but one would this is doomed attempt doomed attempt foolishness there is suffering nobody denies that and for one Buddha says yes before enjoyment suffering after enjoyment suffering during enjoyment underneath that there is suffering in the form of anxiety lack of fulfillment in fact some enjoyment is only suffering in disguise so Buddha is sort of rains on your parade right no fulfillment is possible not that Buddha is actually ultimately pessimistic not at all he's an optimist fulfillment is possible in Nirvana in transcendence but not in this samsara not in this way that's what the DA wants to say so gamma Baga turn away from trying to enjoy objects of chasing objects of or desirable objects because they will not lead to fulfillment do come sarvam annasmith dear do Elspeth tia means continuously dwell upon this truth that every object of enjoyment in the world which I have enjoyed till now which I have seen other people enjoy till now ultimately has not yet led to any lasting satisfaction and has led to sorrow and has led to it creates trouble psychologically socially financially in every way in the future so thinking about this what happens is the mind becomes convinced all right here are these nice things floating about in my awareness let me reach out and grasp them no why do come alright but that one it's nice to come but that one must be nice I mean after all what what I saw Google or somewhere they put a lot of advertisement a new phone which just come out I even got an advertisement that you have by this new phone I bought a new phone just few months ago and that phone is not telling me the advertisement buy a new one of the new phone do come they should name the phone to come this is one powerful day forward bhagavad-gita says John mrityu Gerardi do kadosh on the shanem a tag an emetic öktem aghanim yada to and Miyata it says but death old age and disease see the sorrow inherent in all of them if you can notice if you can recognize the sorrow inherent in all of them a tag anonymity proktam this is called knowledge and then he says our jeonnam ya dato anita that which is other than this is ignorance what is other than this to see joy in AH Bert no no sorrow yet everybody more or less agree sorrow but Burton death causally connected Java's SIA he drew home with two of the those that are born debt is certain guaranteed what is the guaranteed death sentence but yes that is true so sorrow old age is sorrow o so ami you're running has done no but it is true as the body begins to slow down things which are you never give a second thought to when you were in your night teens or in your twenties thirties everything requires management now it's a manage decline when doctor told me that modern meditate meditate medicine Swami we can guarantee if you've got the money the right insurance we can guarantee you are going to live long but we can cannot guarantee that you will live well so they can't even guarantee you're going to live long there's no question of that but you can try gerrae old age we are the body means disease of course it's sorrow of course it's our old ages sorrow diseases sorrow and finally death is sorrow and no no Bert is good no but directly leads to these ones so to see the sorrow inherent in all of that this is wisdom I think there was a court which the professor or in them Chakravarti he mentioned he said to the sensitive mind it means immense the philosophical mind everything is solved unless it's built as something high and Noble and spiritually fulfilling yes it's horrible yes addiction is see come on yes I think this space here yes addiction is sorrow and it's very interesting that you would bring up the question of addiction because why do people get addicted you get addicted in the pursuit of pleasure of happiness nobody gets addicted to something well under the firm conviction that I'm going to be unhappy no you get addicted to something because it initially promises pleasure this is rajasic pleasure in the bhagavad-gita it is said yet the grey Amrit oppa mom Purina maybe Shyam evil that which is like nectar in the beginning and the result is like poison in the independence ik whence it's like poison so the nature of addiction Sudama krishna gives the example of the man who jumped into the river there was a flood and he saw something like an expensive rug flowing past and he thought why should it go to waste let me go in swim strongly against the flow and catch hold of it and rescue it and bring it back when he goes up to hit he realizes it's a bear which was being swept along in the floodwaters and what does the bear do we should try to get hold of it it gets hold of you bear hug so it caught hold of the man and the man was being swept away and the people on the shore shouted let go of the rug let go the Rockets we are going to drown and he shouted back I had let go of it it doesn't let go of me come come who's got a seat next to you got a seat here right here everybody's accumulating in the back end of the like a class we used to always avoid the front row and sit sit at the back in Hindi Gumbel codomain Georgia humble nature time I let go of the rug or the blanket the blanket doesn't let go of me but that's the nature of addiction I caught hold of it at one time now it's got hold of me and those and it's a big problem especially in the West noise coming to India also people get addicted and it's like a being possessed by a ghost you think I am making the decision and I can come out of it but you can't already it you've been taken over as if so this is one powerful this is one powerful method of overcoming this pursuit of objects of desire why is it a powerful method remember we pursue these objects in the hope of pleasure in the hope of pleasure if we had some way convinced at least you begin to see that no there is pain and suffering associated with these things every bit of everything that we think will give us worldly pleasure there is pain and suffering associated with it then we will draw back from that this turning away automatically you turn away from experiences which give you unhappiness the experiences which seemed to promise happiness you will also turn away from that if you if you are convinced that is also is dukkha hidden in that this is one method this is called vairagya remember why are we trying to do this it's not an end in itself the end is to meditate otherwise weak shape my the first problem the mind will get scattered second problem now a more powerful method more powerful method second method our gems are River mana Smith Jotham neighbor to partially reflect upon the teaching that you have got till now in Montreux Carol Mundaka Upanishad the first chapter ii chapter now in the third chapter this this entire teaching reflect upon it that which you seem to think is an object desirable object outside which I will think about which I will yearn for which I will try to pursue and finally get it and enjoy it what you're thinking is it not an illusion remember the princess of kashi you alone are appearing in this way the entire world that you see in the waking state the entire world that you see in the dream state and the darkness of the deep sleep they are nothing but you the Atma you the Turia you are appearing in these ways you alone appear as the object and the subject which experience is the object both subject and object are not real you are the reality when you reflect upon this that the object and pursuing is not a real independent entity out there which I must get add to myself to make myself happy no no such thing it's an appearance in me the consciousness it is nothing apart from me then the desire for getting that itself will drop of it because the desire is based on foolishness on ignorant the desire itself will drop away me theater looking at the falsity of that if somebody says so how much desire do you have for the million dollars you've won in lottery in the last night's dream nothing some it was all nice till you said last night's dream million dollars you won not real great great great in last night's dream or the whole thing is gone now why it's still a million dollars you still won it it still it was a lottery it's not real the moment something is not real all its desirability what makes it worthwhile to pursue stops it still looks like the same thing it feels like the same thing but it's not real the things which you see in the cinema I have given the example earlier the first and only 3d movie I ever saw and we're kids advisors back in India you have to put on glasses to see 3d effects and they were this plate of Indian sweets let do and it would float out of the screen and enticingly dance before you or know that in don't knows and the kids in the cinema how they were you know like swiping at it and they were giggling but nobody was unhappy that they couldn't get it they know it was just a trick it's just fun so in the same way all these things the world they enticingly dancing before your nose it's just that it's not real that story I have told you earlier also so how to repeat them but they're worthwhile listen again and again in context the monk I was studying ashtavakra under him in Congo 3 in in the Himalayas so he had never seen a TV before a TV said before so they once a TV crew came to dongho 3 and they wanted to show him how a TV works television set so they hooked up a generator and they put a camera and the television set in front of the Swami and they cranked up the generator and they showed him the picture Abdi Ganga in the TV set and the Swami was telling us he was like a delighted little boy he was he was in his 80s he said oh I could see oh monks I could see everything I could see the holy Ganges and I could hear the gurgling sound of the water subject ahem at mizzou gangaji dick tea a panicky Cal Cal admission IDT you can hear all of that and you can see the water then then he said to the film crew director My dear sir can you give me a glass of water while we say clotee Gangaajal eg can you give me a glass of water from this wonderful Ganga in your little box and the man laughed and he said Oh Swami what are you saying this is nothing here it just looks like that it's my hair couch need thick time it looks like that and then the Swami looked at all of us I still remember which is thrilled you know he's swiftly sweeping he showed the mountains and the caves and and with glaciers and the Ganga rant running down just below us and the day our forests and he said to hear some math magic which nahi had dick tired all of this dear monks it looks like that it looks like that means you can see it hear it smell it taste it touch it it's not real just for me how can that be if you can see it hear it smell it taste it touch it it's not real think about your dreams don't you see the things there don't you hear sounds don't you taste and touch and yet not real not real just because only it is a screen and you are just seeing it that's why it's not real though then people added sound to it first they were only silent movies then they made it color and they first added sound talkies and then they added color to it did it become real no and now I hear is something called 4d or something where they have added motion so you can sit in the chair and watching the movie so when the car is moving or the train is moving your chair will also shake chair will also shake now suppose they add something more smell and that they did that I heard in somebody's phone doesn't marry somebody is vibrating there yeah I heard in Disneyland or somewhere so it's a big screen and and do they really show up flower and the chair in your chair there'll be a little tube which will squirt a burst of fragrance and you'll smell it you can not only see it hear it but also smell it and now they are thinking about haptics and sensors and your gloves which means it will give if you trying to hold a cup in 3d you're wearing those goggles and you can see a table and a cup and you reach out to hold the cup and the sensors on your glove will generate pressure so you feel like you're holding something and lift it is it real no you are tough customers what else will it take to satisfy you that it's real it's magic but it's not real it's still not real all five senses you can give fullest input to the five senses still not real it generated now there's a Vedanta experiment suppose you add a little more to it you can actually see what the hero of the movie seeing hear what he is hearing smell taste touch all of that you're feeling and you have totally you have no sensation of your own body sitting in the cinema hall now suppose it's just in the skin of the character in the movie how real that would feel now add one more thing to it suppose you could you could sense the thoughts of the hero all the emotions of the hero and not so difficult to imagine in a very good movie you you actually sympathize with the actors and you cry and laugh and all of that you do so it's not difficult to recreate the emotions suppose you feel the emotions the thoughts of the character the emotions of the character and you lose sight of what you are sitting on the chair and watching a movie then will it not feel absolutely real and yet it won't be real that is tremendous not particularly tremendous every night you do it in your dreams you do exactly this in your dreams still not real he says moment you realize it's not real even while you're seeing it hearing it smelling it tasting it the desire for it will not be there this is called this is a deeper method yah Nebraska says atoms are ovum annasmith yeah so Gorda father has its own terminology our jump did you have question yes of course it's not for you you know shouldn't even I have to ask what's real in Vedanta what's real such down and the consciousness alone is real existence alone is real any object is unreal that which is object by virtue of being an object unreal that which is limited by what you have being unlimited is unreal that which comes and goes by what you have being a temporary is unreal wish I applaud Jarrett watt fortunate watt on it your except a German servant Gordo pod has his own terminology instead of saying false he says unborn atom so dirty water Adam means Brahman alone exists it is not and if it never comes as an effect it is not a cause of the universe so the universe is never really born from Brahman it's not a second thing which is born from Brahman it's an appearance Engram and it's not real in itself so the very word a Germans are one everything it is everything at the same time unborn everything unborn means then Brahman alone is the reality all right not very difficult to understand also take another example a movie you see people their car chase you know Hollywood car chase cops and robbers you can see the Hollywood sign there and I actually saw it that's why I'm doing in a Hollywood suddenly they were shooting outside the monestry in our parking lot and we ran outside me I thought maybe there was some kind of and the shooting was the Hollywood kind of shooting I mean I ran out I saw this car come screeching into the our parking lot and this lady she in a long overcoat she walks by whips out a gun and start shooting and they need a go cut and that was it it was like the tenth or twelfth take they had just for that little sequence anyhow Hollywood CA well hello hello static hello static Adam unbarred so when you see when you finally see the effects on the screen you will see car and the lady coming and shooting and the Hollywood sign there and maybe a monk coming out and looking like this all the time what's there only the screen on which you are watching the movie then can you not say atoms are observable all this that you see the car and the people and the shooting and the monk and the Hollywood sign and all of it a young unborn what the screen is just the screen it has never become these things but all of them appear knowing this a jump serve 'm naive a to purshotham neighbor to position you do not see a real thing there if you do not see a real thing no desire desire immediately disappears this is a very powerful deep radical method of of transcending desires use these two methods by the way what he has done here is nothing more than what Krishna has said to Arjuna in the bhagavad-gita in the 6th chapter when he teaches meditation and Arjuna has this objection it's very difficult to concentrate the mind a universal objection to meditation my mind runs here and there you see our problem number 2 wick shaper mind is scattered scattered mind what is shri krishna's answer krishna's solution he says ah some Shia maha-baho man order nigrum Chalam you're right oh mighty Prince the mind is difficult mind is fickle and difficult to control but a person to count a very rocky not agree hit a the mind comes under control by two things one is Vera Jia step one seeing everything is to come and step two abhyasa by practice there krishna has given a general term abhyaas he will ask what abhyasa krishna would say whatever you are obviously is here Ghora pada is much more precise he says abhyasa here means in the context of Manduca seeing the appearance nature the unborn nature of all those things especially the things you find desirable and the things things like that you find scary that which is causing anxiety in you atoms are ovum nothing to you in appearance that which is causing attraction whether it's anxiety or attraction fear or fascination they are a jump serve them what is it to you you alone are there because of you all of these are appearing horror movie or comedy movie it's a movie so exactly what krishna has said but krishna has given the general case here go to pada gives a specific technique yes no she means yes but engagement and flow and then what engagement people find engagement and flow you can fly play tennis you can one person can get a lot of flow in eating the things he likes or whatever in many worldly activities you can get tremendous engagement and if the purpose there is by this I will be satisfied will you be satisfied by this no temporarily one may be very engaged in it job satisfaction we are doing good well but at the end of it it is not satisfaction does not lie there during the activity you cannot do this this must be something that insight must be there all the time so when it necessary the activity is there you have to do it if it is a job you have to do it if it's a family have to take care of it if it's your own health your own personal finances you have to take care of it but to think that my satisfaction lies in this I will get fulfilment from this I will get poor not to on completion from this know there is suffering before this there is suffering during this and that consequence of this is also suffering be sure about it every activity in the world is pervaded by self by unhappiness proof look at our own lives in spite of our best efforts what is the whole project of my life to make me myself happy that's my one pointed project show me one exception there's no Mahatma Gandhi mother no they also had exactly the same project they just did it more wisely than us they realize that identifying yourself with the larger masses doing things for others makes I me myself more happy so to make I me myself happy that's my project how are we doing after 20 years of trying that 40 years of trying that 60 years of trying that 95 years of trying that how are we doing progress report I can without knowing anything about you I can guarantee one thing that all our efforts which we have done in in in samsara in the worldly sense will not give the desired results but if you have done anything spiritual that will give to that extent you will get get positive results from it yes yes yes yes yes but what you say this balance is that cervando you see cut out the spiritual insight from this doesn't have to come from maan to cater can come from Buddha it can come from just amateur a person reaching some maturity in life if you remove that think of a young person healthy educated enthusiastic and also very worldly and this is where I'll get more fulfillment will he or she get fulfillment in this world no no most people here realize that yeah most people here right most people here realize that most people outside don't realize that even if they do realize it you know what is the thing what is the conclusion they come to without thinking about it the conclusion they come to is well this is the way it is nothing more to be done do the best you can in this world isn't the conclusion that most people come to outside those who are not spiritual in some sense but booth that is pessimism Buddha is not pessimistic what is pessimism yeah I thought I am going to be really happy in this world and I had the means to it but he doesn't quite worked out that way and most people now I realize are unhappy and very soon I'm going to get old and sick and die and I guess this is all that there is to it well what to do this is life make the best of it let's manage things this is the brand name I mean this is card-carrying pessimism Buddha says just the opposite he says there is something beyond this every spiritual path says that where it's Buddha or Vedanta or Christianity or Islam whatever kind of spirituality religion we talk about the whole promise is there that there is a solution to this world problem there are those who don't realize it ignorant children they rush into it then they get knocks and then they come to a kind of maturity but that maturity for most people is well I couldn't have it let me get the little snatch the little bits of pleasure out of the jaws of death and suffering and that's how I'll pass my life that is pessimism but what is being promised here by Manduca what is being promised by the Buddha or Christ or Ramakrishna is that real true satisfaction is possible it's not impossible it is really possible and that is what spirituality is Dukan ability transcendence of sorrow on the property attainment of bliss not a little fleeting pleasure in the world true lasting happiness as dremen demonstrated by the great saints and masters in spiritual life in religions throughout the world that is the promise and what you have said just now that it's not all suffering it is quite a lot of happiness here that's true that's what it seems like to the unreflective until most of us it seemed like that and it's a very Hindu attitude Hindus don't say that it's all suffering Hindus say suka suka how do you do how do you manage it then oh you have got punya good karma leads to suka papa bad karma leads to do kur and if you want to have a better life then do a lot of good karma avoid bad karma and you will get a more or less pleasant life whoo but that is there don't worry we have got data we have got that had taken care of two beyond death lies heaven vodka and many categories of Swarga so do more of these rituals with give me my commission and do more of these rituals after death you're also guaranteed a very pleasant life in multiple circles this is the Hindu idea of what for those who will seek conventional religion Buddha he takes one step he jumps over this whole process he knows this is there is nothing to this this is also samsara extended improved samsara he says the is there any any true solution to the problem of samsara that's what he asks so Amita Percy Angie is to say so many appropriate told me you would say that Buddhism is a serious religion it starts when you accept serve am to come soon but servant do come is not true not true when you don't think about it but when you think about it upon reflection that which seemed to be suka is just prolonging your misery if the sukkah inevitably ends in Duke if pleasure happiness inevitably hence in dukkha then isn't it Duke just because we postpone that Duke hurt a little bit when that comes then it's as if that Zuko never was that's happiness never was so more you think about it Buddha has a lot of reasons to it if you if you study the Buddhist texts they'll convince you about it you'll go into a nice depression after reading the sir yeah so Hinduism gives a more gradual like an escalator slowly going up Buddhism is an elevator that way if you take it in this in the sense it direct direct spiritual but they're speaking about direct spirituality in Hinduism suppose you say no no I have had enough of that round about going round and round and round and even present life is beginning to get boring for me then then he says all right you ask do you have anything else then the like a shopkeeper who says come to the back of the shop I've got the special stuff for you and he'll take out here is Mon Duke here so Hinduism divided its scriptures into karma-kanda jnana-kanda the ritualistic portion which is meant to have a nice life here and a nice life Hereafter but like a nice improved samsara and that's good money many people are satisfied with it many people are satisfied with it the large numbers of people who queue up in the Ganesha temple in all that for what for moksha homina homina splitter no not at all my god it'll be horrifying if you tell them that no no everything should be good family life should be good job should be good green card should be there all of that is to be guaranteed who will guarantee Vinayak ur Ganesha will guarantee offered these pooja has repeat these mantras good and there is nothing wrong in that mass religion is like that throughout the world you see the long queues in the big cathedrals you know are they all going for salvation in Christ no no no good life good society good life blessings of God carry on this life die so that you may find eternal life in me my god terrifying if you take actually the the teachings of the Christ term the Sermon on the Mount you will empty half the churches people will run away the code teachings of the Christ are absolutely spiritual so yeah I mean that's a blessed depression because on the other side of it see if I'm depressed about dying what can I do I can't kill myself but that's what I'm depressed about then I can they get only I can think about transcending death about then what is the recommendation in the open ishod's gita as religions what do they tell us and take a look at that yes at first it can be depressing but we are all committed in one sense or the other why should you be there in here on a Wednesday afternoon in one sense we are all committed there's certain amount of maturity to be had some amount of maturity spiritual maturity to sit and listen to this day after day week after week month after month year after year and to actually like it there people who'd find it intolerable they'd find people who find it boring people who find it intolerable people who find it you know see you track and they the way they speak the Hindi I translate one person goes to a Swami actually that person said later on a great teacher of non-duality the way we say these are the qualifications for wait on Teresa instead of saying those things he said the Swami said to that person who had come one day gee c'mon awho tokimeki ow bergna who thought okay ow if you want to earn money go and earn money and come back if you want to experience things in the world you know pleasures and all go and experience things and come back Mukti to chutki family after liberation is there in a snap of a finger but those things are samsara those things are not liberation and liberation is not those things if you want nice healthy body yoga studio is there if you want to be like very rich Wall Street is there try your luck remember again all of these things just because it's there not that you will get it karma must be there good karma must be there if you want to be famous the Hollywood is there if you want to be very learn it Columbia University is there and all of them have their process they have their own dharma and practice go and do it that is not moksha moksha is something separate those things take effort time karma and all of them are subject to end the only thing you will come away from those is with little bit of experience yes absolutely absolutely sure yes absolutely that when you're already saying that on the basis of whether on technology you can't just because you read this you can't stop life life will continue now what do you do now you use this knowledge to face life even the pleasures you will say don't get attached even the pains don't take it too seriously how can you not get attached how can you not take it seriously on the basis of this knowledge even before you are enlightened just because you come to the class life will not stop when you step outside the world in its life is there so all of us will keep on living our lives but what bearing will this knowledge have it helps you in fact Upanishad the meaning of the word who position in katha upanishad commentary Shankar Acharya says there are three meanings all three are correct so they'd hurt or he says Bashar Naga Tia was Hinata we shall run a gutty of assad anartha grotty means it takes you to brahman that means it makes you realize your brahman Upanishad makes you do that vishal means it destroys it destroys ignorant and our sadhana no i was having a means to destroy ignorance Misurata means to reduce to loosen it loosens the bonds of samsara even before any enlightened you will see you samsara weighs less heavily on you because of this knowledge otherwise samsara seems so pardon the expression so damn serious it's no longer that serious anymore because you have found something more something deeper something more profound something something more important beyond samsara you have found the screen on which the movie is playing at least you have got the intimation of it that there is such a thing that's what religion tries to do a spirituality all right let's move a little further I wanted to finish it with only one verse by a combination of these two vairagya removes this thirst for pleasure by showing there is no pleasure we are automatically we're afraid of pain so my Raja shows us there is pain only waiting there for you and guiana the second one shows us it's not real anyway it's not real anyway what are you chasing a mirage of course it is easy to say when you try it out you will see how difficult it is it's difficult because of our conditioning then the four obstacles how do you handle them he will tell us in the next few verses 4044 louis am Boudia chittim me sambhoga chittim victim Shama eight pune her victim Shama eight Pune sokka Shyam the Johnny soccer Shyam the Johnny are some problem natural elite some problem not Charlie simple solutions so the mind falls asleep somebody ate a vacant wick ship tongue if the mind is scattered Shama eat quite in it circassia I am beyond yet so if the mind is paralyzed or or entranced by I told you last time there are complex is deep in our subconscious strong desires guilt trauma many things there in past life in our life itself so meditation sometimes it brings those up and the mind as it where like a serpent entranced by the flute of the serpent player it gets stuck there it can't think of anything else sometimes those things happen sometimes some if you're lucky or free of those things but mostly sleep or disturbed mind that is scattered mind these two are the main problems but then this is another kind of problem where the mind is fixed but not fixed on the spiritual thing not on what you are meditating upon but on this thing which has which is boiled up from deep inside the only thing you can do is vjr remain in your awareness that I am the witness consciousness this is nothing I alone and appearing as this demon in my awareness it will disappear after some time again very easy to say this is what I think the psychoanalysts used to do you know they would ask you to talk about it talk about it bring it to the conscious level and slowly those complexes would loosen and disappear hopefully and then the then he says when the mind becomes calm neither scattered nor sleepy nor entranced by some kind of desire or past memory when it's absolutely calm calm means not thoughtless a homonym has me I am that one unclicking awareness all the time that clarity is there stay there he says notch Allah it don't disturb it any further let it be there there also a certain bliss a happiness will come that also you have to reject that will come he'll say next but something is bothering me let me just see I just gave you the meaning of the Upanishad but I made a mistake I think in the cut-open Ishod harsha in the introduction Shankar Acharya gives you the meanings of the word Upanishad yes right so three meanings of the word Upanishad one is Beshara which means destroy it destroys ignorant second one is gutti it means takes you to brahman literally it actually doesn't take you it's not like a plane trip it makes you realize that you are Brahman and the last one of assad's and illusions the bounds of samsara even while you're studying right now if the effect should be that from sorrow should weigh a little less heavily upon you when something bad happens when something good happens your reaction is you're outraged or you are very happy and excited but after some time it's all right one Swami put it very nicely he said what discipline Ishod should do is change your reaction from what - so what so that is our sudden it loosens the bonds of samsara then now let's go on to 45 now sada eight sukham tatra na sada it sukham d'etre the Sangha progeny above it nice and profit nice columnist Seurat chittim nice columnist your system a key Korea prayatna da a key Korea prior not a doctoral when the mind is calm they will bubble up a certain we talked about it resada the enjoyment of the happiness which comes from a peaceful mind sattvic mind nos wada etre some doctoral don't get stuck there so beautiful so nice addicted to meditation is it so I'm just nice no again that's also an addiction then research people have seen Yogi's some monks were very good meditators but sometimes they become some kind of selfishness is there my routine my peace of mind just don't disturb me that happens even without knowing it it seems spiritual which is also a kind of sea world is sometimes they'll be disturbance sometimes it'll be no disturbance sometimes my mind will be peaceful sometimes mind will not be peaceful you are the Atman you are one the same undivided consciousness behind all minds how many minds will you make um you make one mind combine meditation what about the other seven billion minds of human beings forget the Lions mind and elephants behind all a sukshma sharir us how much calmness is there no there so you should not be so much worried about the calmness of the mind nós wada eight sukham tetra don't get addicted to the calmness of the calmness of the meditative mind also then miss Sangha wait be unattached great great one takeaway from this verse or even from today's class this word if you can take it most of the problems of your life has all right now it's one practice miss Sangha detachment detached from what unattached to what everything and every experience in life husband wife children job places to stay your good experiences and yes bad experiences all come and go peaceful mind will go guaranteed meditative mind will go devotional mind our wonderful religious mind spiritual mind will go you might be shocked to hear that it will go don't misunderstand me this is man due care misunderstanding disastrous wait let me finish all will go except except you the Atman the Atman that existence consciousness place be aware of this it's simply a reporting of the fact it's a fact why just our own little life life will also go this body will go the mind it goes up every night it long ago and why is why it make such a big fuss about it civilizations have gone imagine for in this frame of history alone from the beginning of pre Stone Age history how many families how many fathers and mothers and children and tribes and cities and civilizations how many horrible things have happened how many wonderful achievements all gone gone gone I'm translating me from Hindi when Swami say jaga jaga jaga if we go oh you don't have to go I'm joking sir no that's all right so it all goes don't be attached and Advaita Vedanta tells you something more interesting if you are attached the result is suffering the result is suffering none of these things you have said that they belong to you neither anything in the world nor anybody in the world I belong to you like you don't have the right to say that you don't have the right to say that it will go away persons will go away relationships go away places you stay everything goes away do it away lantus points or something very interesting it sounds very hard but no Advaita Vedanta says you don't even have to do it it's already an accomplished fact you are unattached you're made of Teflon nothing sticks to you you are already unattached even if you try to be attached you cannot be attached nothing will stay with you if you try to be attached only one thing will happen is you will suffer your very nature is unattached the admin the admin is unattached miss Sangha the deepest meaning of this word miss Sangha is searched on under Brahma your very nature is always unattached the greatest of movies the most oscar-winning of performance is the most horrible of movies the great the funniest of movies which character which incident what has stuck to the screen after the movie does somebody have to come with a pail of water and wash out the screen because it's become very messy war movie so many dead bodies have to clean it out nicely antiseptic nothing nothing there they gave in the Himalayas to give the example of shisha the mirror what sticks to the mirror what can you see in the mirror everything in the world can be seen in the mirror people coming and going cars and birds and mountains and glaciers in the river and all darkness and deep night and early morning the Sun rising and setting all can be seen what sticks to the mirror nothing nothing you are that consciousness in which nothing sticks and hence you are free you're free if you think about it remember nothing is being taken away from you your samsara still people get scared with man to cure some sorrow is still there everything is there but you are so now you're shown that you are actually free take this one word away from it don't tell people I'm up from now on I'm unattached to you no but keep it as an attitude in your mind I asked a very senior Swami under whom I had trained when I joined the order I didn't ask somebody else asked him Swami what's your spiritual practice immediate answer came he answered came detachment mr. Sangha true one spiritual practice throughout life and we saw really he meant it I mean day in and day out he demonstrated that I remember once when that you know monks are always moving from place to place and wherever our headquarter senses we go there but when you are a new monk like a novice so the Swamy you joined underneath like it's like father and mother because you restarted your life sort of rebooted your life and this is the person you hold on to of course that's not good but it ought in evitable becomes like that because that impression falls very powerfully on you so after two or three years in the ashram the Swami under whom we trained I have an ID that Swami was transferred out he was the head of the ashram he was asked to go to the headquarters development where he's now the vice president of the order but we saw he was there for 18 years and we hardly knew until the last moment that he was going he never told anyone no farewell things no programs you know like a farewell party or something in fact once the teachers in the school and they heard about it they came rushing in a group and said Swami you must visit us we'll organize a program why and then he said then they said no we at least do want to do pronounced to you you're on my feet you can do what should I cut it out and send it to the school for you to do pronounce so that way and the identity they quickly organized something that got gifts and stuff and the game and gave it to him he's quietly said it didn't make a scene of it he quietly said they did pronounce and he blessed everybody and then when he left and we saw him off the station we came back it was a big change for us they already knew Swami was there when we came back to the room all the gifts all of them but exactly as they had been put in the room he never touched one or open to sing even opened a single one of them detached missing got oh absolutely another month we saw he has passed every second take his name Bob Ghana Linda G very scholarly or old Swami it was said of him that for the last 40 years of his life he never left the main ministry never went outside the gates of the main monestery 40 years more than that fifty years I think once they took him to the hospital towards the end of his life otherwise he never left the gate and he his routine you could time it with a crime with a watch from morning till late night yet yet this person who has never left the minister in his life last 4050 years half a century yet every day he would practice leaving the monestery not even attached to the ministry at five o'clock every day what he would do the old so I mean who's bent over like this he would walk down to his room and whatever little positions he had he would put on one ochre robe which it served as his bed bed sheet and then he would put his positions and it would make quite a big bundle like this and then tie up the bundle and this old man he would put the bundle on his shoulder and walk around the bed three times and then open the bundle again and put the things back in there perfectly in their place what is the practice today I am thrown out nobody's going to throw him out but anyway if today I'm asked to leave I'll walk out it'll take me five minutes to walk out forever sri ramakrishna himself see attachment and detachment it's not a question of being resentful or sullen oh you're throwing me out okay I will not come back again I don't care about you not like that so once I think it was free there I am was creating mischief and the the motto Babu the son-in-law of Ronnie Rush money who was the executor of the estate he sent word that this man has to be kicked out now somehow it got lost miscommunication so the guards who came Sri Ramakrishna was after all he was the priest of the temple he was not very high in the hierarchy or anything he was very respected that's all so they came today Ram was his nephew he was supposed to leave with the guard came and said the master has told the Lord has asked you to leave Sri Ramakrishna's are you sure yes he didn't know anything there was nothing I mean nothing brewing he didn't even know out of the blue a moment he said yes the guard said yes Sri Ramakrishna didn't even wait to pack no bundle also he just put his like each other on his shoulder and started walking out on the way the mistake was understood and then they came running after him and they fell at his feet Lord master forgive us it's our fault do come back okay and then he came back anything but when he was leaving he was really leaving if they are not stopped him he would have never come back again so that kind of nice Sangha Tom this is your very nature be true to your own nature then don't walk out when you have that kind of you can live in the office in the yeah I think understand your question yeah don't take into account the criticism of the world say what success and failure criticism and praise these are imposters ignore them just ignore them yes of course everybody's good so do I don't worry she's good all right now let's go on naswa they ate at sukham that do not get trapped with the happiness in that calm state of mind be detached from that that happiness also that happiness is it can it is also arranged it goes up to the maximum happiness of savikalpa samadhi which Sri Ramakrishna was enjoying what having the vision of mother Kali we detached from that also anything that comes and goes we detached not that you have to give it up it will come and go in its own way how will you be detached how breguet away on the basis of what what will you hold on to say Ottoman Ottoman you already are bragging means the knowledge that you are detachment I am Brahman not the least bit is lost if people go away money goes of a repetition goes away or good things come or bad things come whatever comes and goes need nothing in me the Atman I'm neither increased not decreased by it that knowledge this knowledge which you have got from Vedanta hold on to it it's the most precious thing never compromised your spiritual understanding whether it be for money some advantage in the world for another person for getting ahead in the world never compromise for calm iboga for for satisfying desires for getting accomplishing things in the world never compromise on the understanding that you have gained why because the the point of is the whole point of life is this understanding this will ripen into realization then nish Chalam when the mind is make the mind steady calm concentrate it what I'll be aiming for here Samadhi with Samadhi yogic some are here in that Umbra must be at Samadhi we are aiming for remember again for whom second group of seekers not the first group who for who they don't need this nice charity item a key Korea and if the mind again goes out it will not a clot II kid will try to run out of the house again stop pull it back again a key Korea's merge it into your nature as Brahman a hombro mask me back again a key curry odd yet not apply it not a make an effort make an effort there then what happens Samadhi will be the result when you keep doing this morning and evening every day you keep trying it this is true of any method of meditation that you take up a mantra meditation also or this kind of meditation it will ultimately lead to Samadhi 46 describes Samadhi yah Donna Lea Tatum JA Donnelly a Tatum not a weak shape you te puna ha nacho Vick shape you tape una ninguna mala blossom running Hanuman awesome nish penumbra Mota tada - Umbra Mata tada when the mind neither merges in sleep Iran alia digit them naturally ship yatta hakuna not gets distracted the first two obstacles and to that you should add the other two which are the other two does not get entranced by Kasia the fourth third one and does not remain enjoying the happiness of a peaceful mind resada when all of those four are overcome by long practice this takes time then what happens on ingham Hazem in granada word ingot a means to to shake to vibrate to shake it becomes like a flame which is undisturbed that's still vibrating but like a flame which is burning it's not extinguished not fallen asleep but absolutely unclicking running Ghanem it what it literally means in the mind there is no ripping no rity is there wita means movement of the mind thought feeling except what identification with a hombro mask me that one alone is there normally what happens anything except Ambrym asked me there only that a number must be with t is there or if you are doing a mantra meditation you reach to the ever time mantra will be there on our bar some no object is there are Haase means appearance what appears objects appear correct where do they appear in consciousness right we've got good will antic students here otherwise people would say what appears a world appears in the war in the world no even world appears in your consciousness so no object appears what about Brahman Brahman is not an object Atman Atman is not an object it is the pure subject that never appears reflected face in real face put a mirror you will see a reflection of your face and that's a reflected face that's not your real face how to see the real face you cannot you can only be the real face so when you remove all mirrors when you shut down the mirror the real face alone remains and you remain with the awareness that here is the real face you can't see it on our Behar some no appearance no rity appearance here means with TV shyer every ricky of the mind has an object man with the woman with the car with the house with t all the thoughts that come to your mind they are about something neither the thought is there not that about those things are also not there uh ningún Amana has some very beautiful way of describing Samadhi then nish penumbra mater tada then the mind itself remains as Brahman the mind merges into brahman or remains as Brahman remember mind remains as Brahman don't becomes Brahman don't be confused mind is Brahman actually speaking mind is Brahman or embodies Brahman the world is Primaloft erall after all if I show you a pot a clay pot and after all the analysis say then the pot becomes clay what does it mean you realize that it is Cle it always was clay you don't have to pound the pot into powder to make it clay as it is it is clay the part merges into clay the wave merges into water what do you mean wave merges into water does it mean that the wave will subside back into the water no no the way it can remain as the wave you realize it is water their mind remains as mind but you realize it is nothing other than Brahman when you see a snake in classic example snake in the rope the snake merges back into the rope has something happened actually nothing you just realize it's the Rope you just realize mind is also brahmana sudama Krishna put it in his own way that should dome on should be showed Atma the pure Rahman sat-chit-ananda and the pure mind are one and the same people get confused Vedanta does not say that mind is different Atma is different only beginners kindergarden not Manduca vedantins Manduca Valentin's will say yes brahma Totnes panada mind itself reveals itself as Brahman just as the pot reveals itself as clay what does the pot have to do to become clay what does the way you have to do to become water stop being so baby no it is it just realizes it is was a knees helplessly it is water part is helplessly K clay so the gold ornament is helplessly gold the mind is helplessly competitive Vianney earth know that realize that the mind itself is pure consciousness pure consciousness alone appears as the mind then 47 this is the last but one I'll come to you hold on to the question Samadhi as a result of Samadhi what happens swass tongue shantung so near Varnum so as some chanting sandy Varnum a Cottam tsukamoto mam ekam tsukamoto mam ajam a Jana Jana agem a Jana Jana saruba jumper each Akshay t.server jumper each action a very shocked shot a the teachers of Brahma and the Masters of Vedanta they teaches this what remains after this when the mind is stilled in Brahman what does the second class of seekers what do they realize shantih shantih means peace itself this phantom is from the seventh month of the Mundaka Upanishad chanting Shivam ad vitam satatam money aunty do you remember Nanta pradyumna by francium shantung this here Shanta means forever beyond suffering this brahman is forever oh now it is beyond suffering no no no earlier it was suffering so much no no no Brahman was always beyond suffering you Brahman you are you we're always beyond suffering Shawn thumb Swiss thumb established in itself what is establishing itself mean Brahman is neither carrion or karana Brahman is not produced by anything else what is the cause of Brahman like you saying whom God made the world a kid will ask who made God no nobody makes God so Brahman is the only reality nothing made Brahman and and also Brahman does not make anything contrary to traditional religious belief God is the creator of the world higher belief God alone is there is no world to be created but the world appears in God Brahman is was thumb neither cause nor effect non-dual ad vitam established in itself source means Tetum established in itself so up money system even better Shankar Acharya says swap money Statham established in the cell itself what is that's itself the self you Sonny Ramon um this is moksha nirvana here means moksha this is moksha yes you had a question yes yes yes no with no object at all the victory becomes focused on a humdrum ask me so did that Ricky has no object at all that with the melts back into pure consciousness so it is objectless basically because Atman you can see Atman is the object here it says Adama Jane again Brahman is the thing to be known so what is the object of that Umbra mass purity that I am Brahman that is the object but it's not an object Brahman is not an object so that Ricky remains without any object without any object here means what is the definition of an object on Atma not self but here the object itself is the subject atomized the object itself so you go but you can't call Ahmed the object yes it is true I'm in fact Heidegger was the first Western philosopher after I think Plato or something in last 2,000 years who considered the question of existence itself all other philosophers including Indian philosophers also consider the question of things which exist substance quality God universe but what is existence itself it's only advaitha bitter which talks about it at the weight of the Vedanta and Heidegger in the in the 20th century he got mixed up with Hitler and it folks so he has a very bad name but it was probably if he had not got mixed up with the Nazis probably the greatest Western philosopher in the 20th century but we were just discussing him in a discussion a few days ago in in a con in a meeting of philosophers on the east side Heidegger talked talked about being but the way immediately after that he talked about being the the wave a way of being in the world way of being in the world you already made a jump from being itself to a particular mode of being and then he becomes enmeshed in the different ways in which being can exist in the world and so and so forth but he got his ideas being precedes essence ceases essence means the unique characteristic of each each person that before that it is just existence then only we have the unique characteristics which make us separate from each other now this is this is kindergarten up Twitter this is life left behind far a long ago but yes anyway that's why I mentioned to David Chalmers in this NYU a workshop on attention that these two from a pedantic perspective they're two interesting questions in Aston philosophy that we see now one is Heidegger asked about being the conclusions he came to different but the question he asked about being what is being itself and what you David Chalmers have raised in this late twentieth century what is consciousness answers we'll see later but the two questions are very important one is about suck one is about cheat neither in our in our think about it this way I'll give you two answers and it's a very good question which comes first in the waking perspective this waking world you would say existence comes first you exist then you are aware is it not true here are things which exist and then we become aware of them Vedanta society exists and you come and become aware of the Vedanta Society that's the common-sense way in which we treat the world we could fall asleep we are pretty convinced that the room and the bed and everything continue to exist when we are sleeping and when we come become awake again we become aware of that which was already existing isn't that the common way we deal with it that's the waking paradigm advaita see how it problematizes the whole thing is that's a waking paradigm but how do you look at your dreams in your dream paradigm it is consciousness first awareness first then only things come into existence you are aware then only you can dream and everything that you dream about they did not exist earlier they come into being supported by your awareness so awareness comes first in dream then only things exist existence comes first in the waking order but then what is truth the truth is both existence and awareness in themselves they are one reality only alright let's go on yes question yes [Music] yes benefits not affect benefits this is this is that is true you are avid antic student and I have taken the message of Vedanta to heart I have got some clarity about it I like it and I'm practicing regularly so this is the way things should develop definitely this this will this is it cell detachment when you find that but consciously if you do that from this perspective this way than take understanding if you consciously do that you will find detachment is very easy it's natural yes yeah so we find there are different stages of in jeevan mukthi we find different stages seven stages they talk about what are they shoe which which are Donna Donna Manasa so to our party in that there are three final stages after enlightenment after realization three final stages are there the three stages are one a per person can be merged or the mind becomes merged in the self Humber Omaha's me or the thought of the divine it becomes merged in Samadhi for some time and then again the mind becomes active and that person comes out of Samadhi by himself or herself you don't have to do anything that's one the second deeper status where the person will not come out by himself or herself then you have to do something to make that person come out somebody from outside so sometimes sri ramakrishna would go into Samadhi in different ways depending upon if he's listening to a song about Krishna he's gone into Samadhi job in thought of Krishna listening to something about Kali is gone into some other absorbed in the thought of Kali then the mantra of that particular deity has to be chanted loudly it's not that his unconscious is fully conscious but not conscious of this apparent world that pulls the mind back to this world of appearances then there is a deepest level of Samadhi where the person will not come back anymore Eve by himself he will not come back even if you try from outside also he will not come back and there Sri Ramakrishna says after 21 days the body falls off this is like a dry leaf the body falls off so that's the deepest absorption but remember these are not stages of realization these are stages of the mind the mind being absorbed in in gianna is the same whether mind in the in the six that is seven stages five four five five six seven so in the fifth stage also this person has got realization I am brahmand six days also same realization seventh stage also same realization the difference is in the absorption of the mind okay your question let me finish this I hold on to the question Sonia Varnum this is moksha this is moksha as long as the body will be alive you will call this person Jeevan Mukta enlightened are free by living Jeevan Muktha and when this person the body dies you call this person videhamukti liberated after death but from that person's own point of view they're already free always we're free for that person Jeevan Mukti and with a move to make no difference from that but when we enlighten person's perspective I am Brahman that person knows it's only from our perspective we say oh he's enlightened in the body from that person's perspective in the body outside the body makes no sense its Brahman and Brahman alone so this is called so near Birnam I cut him tsukamoto mom I got him inexpressible a wrong manner so goats are beyond language beyond conception so he said I cut him also in ordinary Indian languages means their unspeakable in abusive words but you should not speak here a Cathy Amin that which cannot be spoken sukham optimum the highest bliss showing here is not the Bliss of Samadhi which was being spoken of earlier it's not that bliss where you should not get attached to it resada don't get at ICC not that bliss soca maximum here is an underscore pom Brahman itself Brahman itself it's not like the difference is this it's not like the face in the mirror it's like the original face the face in the mirror has an advantage though can you tell me what it is you can you can see it the original face you cannot see how do you with me original face you cannot see but the problem with the reflected face are many one is it will come and go will it not it will come and go and it depends on the mirror sometimes the face you see convex mirror you'll start laughing the how your face looks concave the trick mirrors are there concave mirror economy so depending on the reflector your that reflection also will change the quality of the reflection will be different and also worst of all the reflected face is not the real face it's a reflection it's not real similarly on under the Anand which is Brahman brahmananda is not an experience not a thing to be experienced it is you yourself it is infinite and you yourself that's the advantage and the disadvantages it cannot be experienced as a thing so does that mean when you realize yourself as Brahman Brahma Honda you will not be happy of course you will be happy rather you will not care about that that the reflected bliss and the reflected bliss in the mind has many problems just like the reflected face in the mirror what happens to it it comes and goes one it increases and decreases to this little happiness more happiness grip tremendous happiness but they're all reflected and finally it is an appearance it's not real in itself it's an appearance of you the Ramananda so come activate let me finish this and this is very beautiful I imagine again again the thing to be known the thing to be known is not a thing and it cannot be known that's the problem the thing to be known as Brahman but it's not a thing it is you and it cannot be known as an object you realize it as yourself how is it known agem Magina the unborn is known by the unborn very beautiful expression Sri Ramakrishna says almost the exact same thing awareness becoming aware of itself both hey both kora the final thing which Ramakrishna said about enlightenment is exactly this how is this enlightenment the non-dual realization Sri Ramakrishna says both here both cara both her means consciousness becoming aware of awareness becoming conscious of yourself as consciousness that's the only way put it not even through the mind even there the mind falls silent Adama Jane again sorry vacuum so a vacuum here means service check gesture all the entire universe is nothing but that and that what is that yeah consciousness it is consciousness alone para chakra shotty enlightened once teach us thus The Wise Ones teach us thus there's only one verse left which is Jiri he concludes the topic of closed eye meditation enough to make your eyes closed in despair now closed eyes meditation topic that is yogic meditation on vedantic realization that is completed here and the last verse he will sum up the entire teaching of Advaita prokhor atom which I've reserved for the next class where I will give that verse and sum up the entire teaching of this chapter okay there are two questions I saw hands you and you yes yes yes yes you can understand now itself you I refer you to and I know I have not talked about it as much as I talk about Brahman as existence brahmanas consciousness I keep talking about that we don't also does that but if you look at tightly reopen each other on the mimamsa I have given a couple of talks on this if you search in search of bliss you have to search for my talk in search of bliss you have to be in search of the search of bliss there I've talked about brandman as Ananda look at it this way see I'll tell you the Hindi if you understand Hindi I'll tell you the Hindi and then translate for the benefit of others how they teach it's so precise if we catch it you you're basically at the very least the understanding of advaitha will be clear he says this teacher in Hindi he said Anand kovash I am at banaue GaN co-occur motto or Sat taco Vick our motto what does it mean citta Kovac our motto Septimus existence stop there don't go to the car means effect so Brahmin alone pure being but then it becomes the five elements Akasha why you organ this is called vicara effect then some sorrow starts when you take let the pot be there but when you take your attention away from the clay to the Bott name and form you've gone to ricotta ricotta means car karyam when you realize the pot is nothing other than the clay when you realize this entire universe is nothing other than brahman there's not a little bit more here other than from one then you have you have negated weak are Ricardo means --carrie effect that's what a Advaita is God a pod is doing a Java vada car your car and of election of Rama no cause no effect non dual the moment you have cause an effect God created the universe duality comes the pot clay and pot is it dual or non dual but I've said two things clay and pot in no world are the two even in unreal world they are not two can you I'm taking I'm taking an example of the unreal world in advaitha there is no clay or not pot but in our world right now if I give you a clay pot am I giving you two things or one thing one thing but I've used two names pot and clay which one will you use yes but knowing that even don't use underlying but underlying what underlying nothing is like using there's something and underlying it is clay no there's only one thing right so it is non dual and the whole of advaitha is to make you see the pot is nothing but clay at the same time maintaining the form of the pot maintaining the use of the pot and maintaining the name pot nama Rupa Yamaha continues this is the beauty of advaitha it does not say you have to pound the pot into pot sherds and make it a powder and then only can call it clay no as the part using the pot calling it apart treasuring the pot you can call it clear and know that it is nothing but clay this is up the waiter this is he says citta Kovac our motto don't don't make products out of don't make they don't make being a cake creator ricardo means change effect gonca ROC our motto very beautiful this is one of these verb phrases can lead you to straight to enlightenment or at least to a very clear understanding of Earth later what is gana awareness consciousness what is our car the form now consciousness with this is what our experience is consciousness plus form isn't it what you see hear smell taste touch there are all forms in consciousness are you with me what else is it you should know suppose somebody will say bill will tell me before human beings are looking surprised why me before human beings originated the universe existed for billions of years there was no consciousness there how can you say universe is in consciousness answer is simple where are you saying it right now in your consciousness you have made up the mind before I was the universe was but where did you make up your mind in consciousness no you're just playing with words where are you playing with words meaning consciousness where have you decided there was billions of years without consciousness then only life originated then only consciousness originated who decides this consciousness stick to experience gonca Karma though you say acara forms are already there in consciousness what do i do how do I remove them are you following me how do I remove their appearances which are already there you said don't give appearances to consciousness it would be nice if I could do that saw me but I can't stop it if you try to stop it you're a yogi if you understand that you need not stop it you are a Gani you try to stop it I want it'll be culpa Samadhi I want to remove all the appearances from consciousness you are a yogi why do you want to remove their parents's they are disturbing they're very bad they're nothing other than the underlying consciousness Madhu suden Saraswathi in his bhagavad-gita come into the garage to Deepika he suddenly goes up on this track and says there are these two approaches basically one is the approach of the yogi he says the followers of Hiranya garbha this Sankhya and Patanjali they regard the world as real for them there is no other way except nidra culpa Samadhi he says they have to shut out the world to experience themselves as pure consciousness then he says there are the followers he says followers of the Vedas the way the who realized that the world is nothing but an appearance in Brahman so Brahman alone exists let it appear let it appear in Hindi they put it very nicely Raja Arman Lachman pulverize victim cooker let a million Minds bubble forth how many minds will you put in Samadhi they call of a Kamal like this something it comes how many mines are coming I put them into Samadhi another comes to put it into Samadhi you can't do it but it's not necessary eonni will say that GaN our motto means when the card is there there you see it's only guy on is there only consciousness is there the our car is nothing you separate from Yara then you come back to your question Anand kovash I mcdo yeah wish I am Iron Man - no no exact word was an incubation much panel an incursion don't make Anand an object to be in charge no then you realize that you are an under itself completion it's like saying the example is this reflected face do you ever feel when you see your face in the mirror very nice good what do you ever feel tension if I go away by God it will go away I have to remain here all the time otherwise face will go away it would feel that no you know my face is here doesn't matter that reflected face may be there may not be there it may be a shiny reflection may be obscure reflection doesn't matter because my real face is here though I can't see it similarly more on the lesson and the divine are and the worldly are under no under I don't care those are all tiny reflections of the infinite which I am NOT theoretically actually so that is what that is there vedantic understanding of Anand yes yes yes yes yes true if you approach will be ontological approach will be epistemological you see drink drishya Vivek is epistemological the chandogya approach to say there was some madama grass you know Optima see that is ontological but the beauty of advaitha is when you actually find it you find that such as Anand is the same thing from it arises ontology epistemology and axiology see from such arises ontology on toes means being existence everything that exists ontology is from sucked epistemology is from every knowledge and value happiness pleasure that is from Ananda axiology values the whole of philosophy ontology epistemology axiology you notice how you pursue anything you will end up with brahman such it or Ananda very good question all right let's end with that very beautiful note Shanti Shanti Shanti hurry Sri Ramakrishna so do come for the next class will have a nice summing up of the entire teaching in a third chapter teaching