Video 5

6. Mandukya Upanishad | Chapter 1 Karika 6-9

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Yash Chopra kheer Tita Akhtar Yash Chopra key Rita vada heated opium yes - we dated opium yes - Sanjana Liberty Robin John only pure T so in demand occupation and the Manduca caracas which we are studying we saw this self has is analyzed as having four aspects the self is analyzed as is demonstrated as having four aspects four aspects means really speaking it is actually pure consciousness and it is experienced in three it is experienced in three ways one is what we experience as the waking state this state in the waking state with a physical body and of course the subtle body in the mind also we experience a physical universe we experience it in terms of sights and sounds and smell and touch and taste and and all of this so we experience a physical universe that's one experience the another experiences the same consciousness that is experienced with in a subtle universe we experience it in the form of dreams and the third one is a blankness deep sleep where there is no specific experience at all so these are the three states in which we experience ourselves a waking state a dream state and a deep sleep state in our each of these states we can speak of the individual and the cosmic okay before that so the example I have given earlier of gold which is fashioned into three different kinds of ornaments so you have a golden necklace you have a golden bangle you have a golden earring same suppose let's suppose the same piece of gold it is fashioned by a jeweler into a necklace and maybe years later it is melted down and then again fashioned into a bangle and then again maybe it's melted down and made into a ring or something now the three names are different bangle necklace ring the three forms are different they look different the three functions are different a bangle is something you put here and the necklace is something you put here and a ring is something you put on your fingers so the functions are different the names of different the forms are different but in reality it is the same material not even the same type of material it is literal the same material which appears as the bangle and again as the necklace and again as the ring which is which appears here and here and here which has different names bangle necklace ring and yet it's the same reality now what is being said here is it is the same consciousness which is experienced as this breaking state it's the same consciousness which is experienced as the dream experience is the same consciousness again which is experienced as the deep sleep experience now so these are the three aspects waking dreaming deep sleep three aspects of the self the gross let us call it the self in its gross manifestation self in its subtle manifestation self in its causal manifestation in sanskrit stoller sukshma karana yes yes yes yes yes or rather they're equally unimportant think about it are the necklace and the bangle and the and the ring equally important with respect to gold they are all equally unimportant because it's the goal which is important what we doctor wants to tell you is all tree are equally unimportant because they are not real in all of those three the three manual kinds of jewels which we saw what was important the substance what what will you touch the gold itself what would you weigh the gold itself what would you pay for basically is a gold is itself so what is important and valuable and real because it's important because it's real what's real the gold itself in the same way in all of them what's real it's that consciousness itself that's what the Manduca wants to say what then what is the teaching of the amount of care our present state is we think they are not equally important we think the Waker is most important why because the Waker is like fully real and the dreamer is something that you do when the Waker is not fully functional you lie down and you relax and you have some dreams inside so it's not really real and the deep sleep is it seems to us from our wakers point of view basically nothing a kind of situation of being switched off a rest so if this is rest and this dreaming is just dreaming relaxation and waking is the real important thing so this is waking world this is important this body is important this is Who I am so our approach common-sense approach the way we are in in our ignorant according to Vedanta is we privilege the Waker above everything else whereas what Vedanta wants to say is it's like saying the the bangle alone is important know what Vedanta wants to say is that the gold is important whether it's a bangle or a necklace or a ring similarly it is consciousness itself which is important whether it appears is the waker dreamer or deep sleeper when one second are you done now yes yes yes step away from what so you're saying that in the waking state we have free will and others we don't the lecture after the next one we have a lecture coming up do we have free will I invite you to attend that lecture that's not this Sunday it's sunset and yet the Sunday after that this lectures do we have free will and don't come expecting a solution to this problem I'll give I'll it's an ancient problem every religion every philosophy has had something to say it it it and it still today we are struggling with it even neuroscience is something new to say about it but still today till today we have not come to know solution does the awake err have volition or free will or not and to if so to what extent it seems we do that one upon investigation will you'll see what what we'll talk about in that and talk on the two Sundays hints but I'll point out one thing you know what the man Dukie would say to you when you say that the dreamer also feels that he has got free will you don't feel in a dream oh I have no free will you feel that anything just like this you feel just like this right so yes your question Alzheimer's or schizophrenia and all of these related things yes those they seem very real to the person who's having yes um schizophrenia or say Alzheimer's and all of that that is experienced right so it's an object of experience it could be in the waking State and in a dream state also I could experience impaired functionality yes so it's an object of experience it's like having a fever for example you have a flu or the fever right so physical illness and this is illness of the of the subtle body of the mind yeah but what it does not change is that it is it appears to consciousness the fourth stage which you are talking about is this basically number four here this is the one reality which appears as the three see the whole shift which Manduca is forcing us to take a look at is that we think we don't know about the fourth one basically in this paradigm what we know about is one two three and we think one is real and two or three are secondary unimportant the second one is of importance only to you or to your therapist the dreams and the third one is a very important to almost nobody whereas Vedanta says all three are important but also they all point to one unchanging awareness behind all three in which all three are appearing they are constantly trying to tell us take a stand from this position and see that we go through these three kinds of experience in our lives a causal a subtle and a gross of physical experience question it could be in the baking board yes you are X whatever you experience it in awake whatever you experience in the waking world is part of the waking world and a similar thing if you experience in dream one it will be part of the dream world yes - it might be kind of impaired functioning because of impaired functioning you don't you are not you don't feel fully conscious and alert but even an Alzheimer's patient if that person sleeps and dreams might not be an Alzheimer's patient in the dream might be a dream of childhood quite free from the Alzheimer's that means the consciousness itself can dress up in a subtle body quite free of the Alzheimer's of the waking State based upon memories of the past and then you see the blankness of deep deep sleep there is no specific experience so neither the experience of health nor the experience of Parkinson's nor the experience of Alzheimer's nor even the worst of schizophrenia nothing is there in deep sleep and yet we have to admit that there is an experience called deep sleep it's not a particular experience it's rather all experiences crushed together into a mass into an indistinguishable mass that's what it says all right it generally applies to everybody I even read a paper on ants have a surprise ants having deep sleep and dream you could imagine why would a tiny brain like that need to dream so it doesn't make sense from a neurological or even of a you know physical sense but they have like we have a range sleep rapid eye movement sleep if you google it will find ants have REM sleep rapid antennae movement sleep they freeze for short times and the antennae moved and they have deep sleep also why would that happen this in fact gives more credence to the fact that these are actually states not of consciousness of the mind itself nothing to do with the physical body yeah let's go ahead actually I am I'm very happy you find all of this interesting Vedanta says none of it is interesting it's just labeling your your day to day experience remember Vedanta is not interested in the waking state nor in what we see in the waking state is not interested in the dream state not at all interested in our dreams who's not interested in the deep sleep state it's just pointing these out as a doorway to the fourth which is what we're Dante is interested in I've come to you very good very good now we are going to is a question of creation you see is asking why if this is the fourth and this is the one real thing which is appearing as these three why it's going to come down in fact Gordo pod is going to take up this question it is the old question of creation do you see why did God or Brahman or Allah or whatever why did it bother to create the universe and there are many answers there are many many answers but there's a one one unique answer in God of a very deep and very interesting answer in God the Father it's a question that any human being can ask it doesn't you don't have to be religious to ask it a cosmologist asks this question how did this so how did this universe how was it created that's properly a scientific question when was it created that's a scientific question and what's a moral question of a question an emotional question to us very important question often asked with annoyance why was it created so it that that answer is going to come now now let me you had a question okay now not only is you have a question yes I mean the Atman the Act the actual Atman they search it on and it still comes to the same thing if this pure consciousness is what I am truly then how did I become all of this or why did I become all of these the little Waker and the dreamer in the deep sleep and so on same question in a philosophical sense often it is asked why how did the one become the many if there is at all the one then how did it how did that one become the many how did it become the many when did it become the many and why did it become the many why did you forget itself all right I got Ogata the Brahmin got Alzheimer's yeah there's that joke funny and little little a politically incorrect and cruel also this person who goes to Guyana you know he has gone to a senior facility and he's very annoyed and he's asking the person at the he's he's oh no he's a preacher he's a preacher with a flair for the dramatic and he's talking to a group of seniors who are sitting there listening to him patiently and he says Do You Know Who I am Do You Know Who I am Do You Know Who I am and this little old lady sitting in the corner says well dear you could ask them at Recep they know everybody here don't you know who I am yeah yes yeah I mean even the wildest or the most magnificent understanding the scientists would still do it dwindle to pale you know like a you know and a pale anemic descriptions compared to the mythologies of the ancient Hindus so the Hindus would ask to the scientists care that we think about thousands of universes and millions of creations and all of that all of that remember this is the kind of final conclusion of Hindus thought we'll see they rather incredible answer that today goroh pada he gives to this question he asked this question right now it's going to he's going to ask this question so if this is the one and all of these are appearances why No so this is one thing that one like one gold appearing in as three kinds of ornament it is that the one consciousness alone appears as the self in its gross physical dress in its subtle dress in the dream state and its causal dress in the deep sleep straight state not only that in each case in the waking experience dream experience in deep sleep experience we have the experience of the subject and the object of the individual and the cosmic the microcosm and the macrocosm microcosm ask me microcosm the rest of it me and that that's how that's the fundamental structure of experience think about it all experience is basically subject and object isn't it think about it whatever we experience even a tiny ant will experience it a subject and object will not use those words and will not philosophize about it but knows it's me against everything else so the second point yes so this second point I want to make here we know this is that not only does this consciousness appear as the waker dreamer and deep sleeper but also the individual and the cosmic I the Waker debating subject here me Swami server pre Ananda and this waking universe which I face both of them according to the rate of according to Manduca are that one consciousness so it appears as the individual and as the total the individual and in both in and in all three states waking dreaming and deep sleep in the waking state consciousness associated with one individual body and mind is called the Waker in English in Sanskrit Vishwa consciousness associated with the entire universe of the waking state is called Viraat so visually rod the pair are actually nothing other than consciousness in association with an individual gross body and the total gross cosmic universe in the dream state that very consciousness in association with one dreamer dreamer appears as taiga the sanskrit word the dreamer tiger sir and with the total world of all Minds association of it with all minds it appears as here and Nagappa so this pair digesta Hiranya garbha are the appearance of that one consciousness in the dream state individual tie gesture cosmic mind Hiranya garbha and finally in the causal state deep sleep state what is deep sleep for us is the causal state for the whole universe in the deep sleep state consciousness with all its knowledge lumped together into an indistinguishable mass appears as broad grounded in the individual deep deep sleeper when each of us was in deep sleep last night so we are the term for us would have been bragging each of us and this entire physical universe when it goes into a causal state then consciousness associated with that causal state is called we calling it is shuara the word used in the open Ishod here is antaryami but all of them they mean the same thing god okay what is deep sleep to us which we go through every day at the cosmic level that happens at the end of the universe so remember in Hinduism we speak about many universes many cycles of creation it's a cyclical theory so the universe was created it came into existence live I mean they continued for millions of billions of years and finally it is destroyed again it goes back to its unmanifest state so that unmanifest state is called the causal state at the cosmic level the causal state at the cosmic level happens only once in billions and billions of years so where the whole universe goes back into and unmanifested state and again it's created it comes back again just like our day we wake up we go to sleep we wake up in the morning and the whole universe comes back again to us imagine that at the cosmic level so that the cosmic deep sleep would be the destruction of the universe did the dissolution of the universe all right now what God had said he gave a few verses verses 1 to 5 in verse 1 he said the Waker is externalized when consciousness is externalized true sense organs that's called the Waker when it retreats into the mind that's called in deep in sleep in dreams that's called the dreamer and when it is merged in deep sleep that's called a deep sleeper all of three all three are actually one consciousness that's what's mentioned in the first verse the second verse said you can meditate on locate for the purpose of meditation the Waker dreamer and deep sleeper are located are given places in this very body the second verse says meditate on the Waker and do you remember on the under the right eye meditate on the on the dreamer in the mind meditate on the deep sleeper in the space within the heart these are for purposes of contemplation in the waking state itself in this body you can sit and meditate in the sense you get a good sense of what is the Waker or what is the dreamer what is the deep sleeper for purpose of contemplation why would you want to contemplate to take this final step to understand ourselves has separate from these three and appearing as these three these exercises are helpful then the third verse said that the Waker has physical experiences the dreamer has subtle experiences and the deep sleeper experiences Anand restfulness so what is the experience of each stage that's mentioned in third verse then the fourth verse says what satisfies each state each state the the self in each state the self in the waking state is satisfied by physical forms and tastes and smells and touch and all that the dreamer is satisfied by dream forms and dream tastes which are subtle and the deep sleeper is satisfied by by the Bliss of or s fullness of deep sleep anyway now the fifth verse is important tree should harm assuage Rajyam bhakta Yash Chopra kita Veda eita do ryeom yes to seven Jamuna lipyate II remember it is one consciousness appearing as individual the subject and object in each of the three now in each of the three states whatever whoever is the subject and whatever is the object subject here Waker object gross physical subject here dreamer object the dream world the subtle things subject here pradya the deep sleeper object the restfulness so whatever is the subject and the object in each of the three states the one who knows them one who knows them together knows them together means one who can from this perspective can contemplate them together and this contemplation you can do right here in the waking State then what happens is as the state cycle through as you go and experience each of them in turn you are not affected this one is not affected by any of this it's an important point the waking and the dreaming and the deep sleep will keep coming and going with their joys pleasures and sufferings and disasters but we will not suffer if you see see it in this way you do not suffer a good example is the Waker does not suffer from the disasters and nightmares of the dream dream what happened in the dream which do terror and when you wake up you realize first of all you are free of it second nothing really happened from the point of you the real consciousness none of this really happened although you experienced all of it so while experiencing all the three states while experiencing all the objects gross subtle and causal while experiencing all of them is not touched just illumines like the light illumines this book and the light elements this book the light is not polluted or or improved on nothing happens to the light by this book it just illumines it and the light illumines this clock now light is not affected by the clock so like that you the consciousness you enable experiences in waking dreaming and deep sleep different kinds of experiences deep sleep whenever we talk about experiences object being experiencing where it's with the kind of course it's it's not really a specific experience so the main point is you are unaffected just like the light which illuminates is unaffected by the objects it's a human's similarly you the consciousness are unaffected by the experiences you experience a all of it but you are not troubled when you take that standpoint all these come and go you the self stand apart aware when you stand apart right now actually right now actually you stand apart it's like saying all the terrible things that happened in the dream really you were safe and sound in the in the on your bed and imagining all of that in your mind it might seem I'm concerned it might seem callous to say that oh so many terrible things are happening and you say nothing is happening but when you wake up wouldn't that be true nothing did happen really but you but nobody denies that you experienced it do you see the difference between being real and experiencing it right now we think VXR we are experiencing it no doubt and we think this is the only reality just like in a dream we experience it no doubt and we think it's real but when we wake up what happens what happens it's unreal but do we deny that we experienced it we don't say did we say it didn't happen but do they ever say but I didn't dream I did experience it but it was a dream when we say it was a dream but it was a dream when we say with a smile it was not real that's what we are saying when we say I experienced all of it but the reality is this that's what I'm trying to say in this reality all these three come and go hence you are not affected by it this one is neither born with the birth of the body neither does it age with the aging of the body neither does it get diseased Alzheimer's with the disease of the body neither does it die with the death of the body this one is not affected by the nightmares the good dreams and the bad dreams of the dream world it is not affected by the darkness which experience it experiences in deep sleep these three keep cycling keep appearing and growing you the consciousness are unaffected by it whatever the state the moment you take a step back from here to here when you take a step from here to here you can say the experiences of the dream world we are not real compared to my waking world when you take a step back from here to here you'll be able to say that the experience is a big waking world when nothing other than media consciousness appearing as a Waker and the wakers world this shift is what man Duke is trying to do but so we've asked when will that happen in the next class when we study that seventh mantra where it is going to talk till now what have we done the third mantra speaks about this the fourth mantra spoke about the dream the fifth and sixth spoke about the deep sleep the seventh is going to speak about this now we are taking a break a coffee break to sort of chew the cud you know the cows when they eat and then this it and keep on munching so we are chewing the cud about what we did what did what happened so far before the ready to launch into the final thing the seventh mantra which we'll talk about this one okay now this question is going to be asked why is why did God create the universe simplest way and from a religious point of view asked why did God create the universe from an advaithic point of view why is Brahman appearing as the universe from or even more precise Manduca point of view why is this one consciousness the so called forth appearing as the three you see do you see it's the same question it could have very well remained the same I remember reading Summerset mom when he became interested in Indian philosophy he went to India he actually met Ramana Maharshi he went to ramana maharshi's ashram and he had a kind of spiritual experience there in the presence of the Maharshi but I remember he writes that according to Vedanta it is Brahman which manifests this universe the entire universe is projected by Brahman and then he writes in his riah's way he writes and I feel Brahman could have let well enough alone so it's the old question there are the question has made some aspects one aspect is is how did God or Brahman or the fourth consciousness how did it create all of this one another question would be when to another question would be yeah that is the most important thing which bothers all of us if you are having fun we really don't mind I'm glad God God Creator whoever created but don't bother me with all this now I'm having fun but most of the time we are not having fun and then we feel why was I created in this limited like sort of purpose designed to stew you know to get old and sick and troubled and and this whole world seemingly created to torment me so so the whole thing why was it created at all why did God create it or if you say I am the real me is at the source of everything so the real me whatever it is why did it with did it appear in these as the false me and so on so why that's another question and there are many answers to that what God epatha will do is he'll take up some of those answers and dismiss them and give his own answer which is not exactly what a greater way than to the debate on that we have been accustomed to read not exactly what that stays says even something deeper than that quite startling I'll give you a hint a teaser of what's going to come he's going to discuss the different answers but basically his idea God about this idea and what he claims is the Mundaka Upanishad point of view the whole question is misplaced why you are asking why creation the answer of God apart is there is no creation there is no creation at all it's like according to go Rapada it is something becomes an unmanifest state and becomes manifest again and goes back into the unmanifest state and this cycles if you ask yeah why that even why that even gora father will say that is basically the nature of that ultimate reality it's basically the nature of that the difference is like this if i if i go out we have created a park why for our pleasure we have cave created this house because we need shelter so we create things and you can ask why did you create it I put on a shirt you can ask when did you put it on why did you put this one on you can add and I can give you an answer but you can't ask me when did you put on your arms and legs why came with these right there part of me it's like a snail withdraws into its shell and comes out again so you say why did you create a head and an antenna and all of this so I didn't create it it's always been there I withdraw into a shell sometimes and it come out it's me it's like that you will say this is none other than Brahman these three states the waker dreamer and deep sleeper they are none other than the self itself they appear in these ways their appearance of the off of the self in these three states is the very nature of the self it's nothing it's not a new thing which has been done by the self then why do we make this mistake are you following this will be discussed again but if that is so if there is no new thing which is created if there is no creation at all then why is this question there is a question in every culture every religion every philosophy so why do we ask this question if the question itself is a mistake why do we make this mistake and Vedanta says our god of other says that the mistake is very natural why because it goes from unmanifest to manifest and back to the unmanifest again in sanskrit objector to reactive expert objector that's why we get the feeling something new has come and we ask the question why but it's not something new it's the same thing it goes into a result state deep sleep and then appears as the waking world again it goes back into the cosmic dissolution and appears as this magnificent humongous universe we think something new one has been created and we ask the question why creation nothing new has been created what always was is still there now even science says matter and energy cannot be created earlier this to say conservation matter in my conservation of energy but now after Einstein we no matter an energy a same thing basically so matter and energy cannot be created they only cycle in two different forms so nothing new in the universe something out of nothing never happens really so it is goes from an unmanifest to the manifest that also is not unknown to us but what is speciality of God our body says this unmanifest to manifest where is the unmanifest here deep sleep where is the manifest here so unmanifest to manifest and manifest to unmanifest this cycling guru pada says he's the only one who said it this is actually a part of the ultimate reality a part of the ultimate reality of Brahman of Vitoria of of of issues of God if you will so it's nothing new that God has done it's always been there which 100 second question it's the second part of this very good question you know what was her question this consciousness does not exist then outside these three if these are parts of this consciousness so the consciousness will either always be waked dreamer deep sleeper either it'll be deep sleeper or dreamer or Baker at any time there's no such thing as C apart from these three this last statement is important there is no such thing as pure consciousness apart from these three very important question what did I just say these three states and their individual and total aspects they are all parts of the ultimate reality now what she is asking is in that case is the ultimate reality anything apart from these is that she's asking that okay very important on this hinges the entire Advaita Vedanta we have come to a very crucial point point here take the example the gold and the ornaments what you are asking is bangle necklace ring is there anything called gold it's always bangle necklace ring right the real answer is there is only one thing which is gold the only reality is gold but you deal with it as bangle necklace ring bangle necklace ring have no reality apart from the gold so what Vedanta is saying not that these three are there why why do we ask this question because we seem to think these are real things and this seems to be vague and abstract what Vedanta says this is the reality this should be vague and abstract to you this one reality itself dresses up in three forms and these dresses are not real these are three appearances of one unchanging reality the appearances come and go as a matter of the very nature of that reality one crucial point here these three are false this is real as a result of I'll come to you this is very very very very important you see when I said these three are parts of the ultimate reality immediately a question should have come didn't you say the ultimate reality is non dual part less second less right we always say that in Advaita Vedanta now are you saying these are parts so the reality have four parts there is one reality and three other minor parts one you each of it which brings out like a juggler when once in a while should throws up in front of you the answer is no the reality is one and undivided these three are not really parts do you just say they're parts they are appearances they do not enjoy the same level of reality as this the bangle follow this the bangle and the necklace and the ring are not parts of gold you see are the bangle in the necklace enduring parts of gold are the features of gold they are names and forms and functions which which can be yes absolutely it can exist in other forms also harmlessly and the answer is this always exists outside these three and formless Li in itself it manifests as these three why are we at all talking about these three because these three are the gateway to that we have no other gateway in our present state as the Waker these are the only things which Upanishad can point to they say precipitated whare booth / typically means understanding on enlightenment dora means door the door to enlightenment are these three if it is entirely the in fact is from Shankar's commentary if this is entirely apart from these three then there will be no way to those three - to that ultimate reality we would only be trapped in this if it is exactly the same as these three there's nothing else then there's not it will not work why we already know these three and there's no there'll be no end to our suffering we'll just go on like this ons Ivor's here real alzheimer's nightmare there's a nightmare deep sleep is deep sleep that's it there's nothing more then what have you said in Vedanta what is the new thing that we're onto reveals what we new think that Vedanta reveals is there is an ultimate reality behind these three there's the ground of these three and that is what you are taught to Amma see it says I am Atma Bromwich said that your very self this self itself is Brahman which appears as these three what we are take to be reality is actually appearance and the reality has to be grasped as me the reality that that rescues us from this suffering and yet this will go on because this is a very nature of that reality to appear in these forms there is nothing new here it will just keep on cycling between appearance and disappearance manifest and unmanifest let me repeat this way this is a extremely crucial point I will be occasion to repeat it later on also and before we go into the verses themselves the fourth pure consciousness alone is real its nature includes the capacity to appear as waker dreamer deep sleeper with the wakers world dreamers world and deep sleep world but this is number one number two is waker and its world dreamer and it's world deep sleep and its world are not real in the sense that pure consciousness is they are appearances they are not really parts the ultimate reality is not composed of parts Shankaracharya puts it this way for aspects of the self one real three are in Maya three are illusionary this Upanishad presents your reality as the fourth so Shankaracharya adds their Maya Sankhya to reham counting in illusion we come to the fourth counting an illusion means the first three steps are false steps they are not really there it's not that gold is a fourth thing apart from three other things called bangle necklace and ring gold is the only thing which appears in these three forms did you actually create a necklace our first answer would be yeah we created a necklace not really the goldsmith just takes the gold and gives it a shape the Goldsmith did not create the Gold changes the shape but the Goldsmith did not create the gold which constitutes the necklace or the bangle or the ring similarly there is no creation here it is one thing appearing in these ways this is real and the important point is this is real and this is false if it is false it should not be counted one teacher said you and your shadow example so you don't say I have come and I bought my shadow along no you can say I have bought my husband or children or friends along okay we can count them you can't say I have come we have come with our shadows so there's you shadow right next to you each of you has a shadow but you don't count it why though it's experienced it's not a second thing apart from you and yet it's part of you in one sense within course it's part of you it's something that appears because of you according to the light sometimes it manifests sometimes it disappears this is like the shadow of Brahman this is what God a pod is trying to say and I think this is a very it's a worthwhile answer to take first of all there is no real thing called creation number one at that point we attempted to say writings non-dualistic yeah we know that we have always said creation is Maya God ah father gives a nuanced answer he says I'm not even saying it's Maya I am saying it's the ultimate reality itself it appears in these ways that's all I'm saying he's going to say that I'll come to you yeah suppose you say we want to continue or should i if I've seen if I picked up on what you wanted to say it could be a question is raised what about coma what about being in a trance what about being in in a drug-induced kind of alternative reality what about Samadhi so what about when Sri Ramakrishna is seeing the Divine Mother different kinds of states some are pathological some may be spiritual some may be mystical what about those states aren't they more than that five six seven eight other kinds of states right it is this is a question this has actually been considered by Shankar Acharya in the brahma sutra basha he says it doesn't make a difference let me remind you again why are we talking about these states because we are ignorant and we are trying to break out of this ignorant into the fourth [Music] right I'm coming to that so the pot that we are talking about it not because they're interested in the states we are not even cataloging various kinds of states we may have we are not in doing that there's something called the DSM for dsm-5 the doctors yeah so that catalogues we are not even cataloging you're not not into that he points out there in the brahma-sutra basha that there may be other states he says somebody is knocked unconscious he says but somebody hits hits you with a club which might not might not be very common nowadays but I guess it used to happen in ancient India it knocked out with a club won another state it's not quite deep sleep and he points out the difference deep sleep you go into it naturally you don't get knocked out by a club on the head naturally somebody does it to you and deep sleep is a restful state and being knocked out by a club assuredly is not a restful state and so on but he makes a crucial point that those are incidental or accidental they come and go some come out of pathology some come out of you know drug-induced states some come out of maybes cultivating spirituality deep meditation and devotion to such a point that you actually experience God in particular forms those are high mystical states but none of them are available to the common run of humanity nor are we not need they be these three are commonly available to us in fact even in these three aren't if you look closely aren't there variations isn't there daydreaming aren't there in dreaming isn't there lucid dreaming right in old age doesn't deep sleep disappeared gradually right so all of these there are minor shades and variations in each of them doesn't matter the whole point of this is let's take our common experiences look into it and discover the underlying reality if you asking are there why only bangle necklace and ring can't gold appear in a hundred different forms why a hundred a thousand different forms but take the three forms are given three examples and let's get to the gold itself it may appear in 100 different forms doesn't detract from the point that it is gold whatever state it appears in you knocked out by a club all you get a mystical experience of Kaali you're knocked out by God or you're knocked out by a club in both cases it is you the consciousness which is experiencing it if this consciousness were not there just imagine suppose this was not there could you experience being knocked out by a club no could you experience God could could Kalle appear to you this is not there - what would would the divine mother EPIP here - what to whom right what religion what atheism what world war dreams what deep sleep what would happen if this is not there nothing would happen there would be nothing at all so it is this one which shines upon all of them these three states as well as as many as you would like to add to you yeah absolutely and there are there are in fact there are in fact that doesn't change anything that's what that's the beauty of Advaita Vedanta what and what for example Tantra or Patanjali yoga would say look yeah you wait on tints Advaita non duelists are very good you've got these three states but these are not helpful after all everybody wakes everybody dreams Sleeps who is enlightened nobody's enlightened so I'm going to show you a different state which is Samadhi okay what's that you don't have it yet look here's the main thing what's the what's the bill would probably I'm about Samadhi we don't have it do we daily go into Samadhi no we daily be be awake we dream and be sleep but we don't go into Samadhi daily so the yogi will tell us because you don't practice here are the practices the eight limbs yoga you practice this sincerely for a very long period of time your mind will be tuned focused disciplined into intense concentration and you will experience things which you have not experienced so far and so you would like as wave a condor said if I ever if God exists I must see God if God if I have an immortal soul I must know it so Samadhi is the doorway that's what the yogi is claiming Patanjali yoga and Vedanta says if that's all my dear sir the doorways more convenient doorways are available right here I'm going to show you something that everybody shares how long is this samadhi of yours going to take to achieve try it 50 years and maybe just maybe at the end of it invest a lot of time and effort into it you will get a doorway to the superconscious I mean yes but the superconscious is right here right now and here are the door is always open to us but then the yogi would say if they are doorways then why isn't anybody enlightened then the Vedanta says the problem is not the doorway the problem is not a particular type of experience the problem is we have not investigated it the problem is ignorance ignorance it is removed only by knowledge and knowledge comes only by investigation and this is what we are doing investigation investigation into the self okay so far you had a question I'll come to you very good question it's going to come little later after the seventh mantra there'll be other carry cos with God apart will point out in fact he's going to say actually there are not three states he's going to simplify it further there are only two states the manifest and unmanifest the unmanifest is deep sleep and the manifest is waking and dreaming waking is one kind of manifest and the Dreaming is another my kind of manifest and he'll even say there are only two states one is sleep and the other one is dreaming what about waking that's a dream to the top we have two kinds of dreams one is a with what you call waking other one is what you call dream both are dreams actually if you look at it from the point of pure consciousness if this is real and these are not in that case these are you comparing two levels two different kinds of unreality from this point of view that's why in the circa doctor would say remain as this self with a capital S be unconcerned with the mind the mind wakes dreams and sleeps being concerned with it it'll do its thing being concerned with in it's not happening really so he would say there are only two states sleep and dream and dream is of two kinds waking and dreaming even goes makes it even more plain he says there are only two states ignorant and error deep sleep is ignorant deep sleep is ignorance and waking and dreaming are error waking and dreaming are error as long as we are not enlightened when we are enlightened we know that we are the pure consciousness yes it's not independent and it's false how see the shadow and this physical body they belong to this waking reality physical body belongs to the waking reality and the shadow also belongs to the waking reality but the shadow is dependent on the physical body to up to that extent the thing is right but the dream world is not only dependent on your waking world because it arises from the wakers mind when the Baker goes into sleep but it's also false because none of the events in the dream world actually happened when you wake up you don't say that oh I won the lottery in the dream I'm rushing to the bank to see that I hope they have updated my accounts and I've got a million dollars no because that even did not happen that's a dream so the dream world is false and also dependent on the waking world advaita vedanta saying all of these are first of all they are not independent they wouldn't exist without this one second they are false because they don't exist on the same plane the body and the shadow axis exists on the waking plane they do not exist on the same plane as pure consciousness this is the absolute truth these are on the lower level of truth imagine what would happen if these existed on the same plane if they existed in the same plane every misery every sin every disaster every horrible thing that happened in the waking world would be absolutely true about pure consciousness also then what's the point of pure on how can your all your miseries be solved by knowing yourself your pure consciousness world is real as Brahman means none of this has any reality apart from Raman and they are not equally real experiment it is Brahman alone which is appearing of the world there is real yeah in fact when you are asked about dualism and non-dualism a one great scholar of dualism who visited our university in balloon mud into the three main brands of vedanta non-dualism which is this which we are doing and then qualified monism registered waiter of ramanuja then dualism dwight a-- of mantra and what are their differences and it'll take up several lectures but basically non-dualism sales brahman alone is real the world is an appearance ramen alone is real the world is an appearance and who are you you are brahman brahma satyam jagat mithya Jeeva from havana para that's what non-dualism says what does vashisht Advaita qualified monism say not this they don't agree with this they say there are not several levels of reality there is only one reality and in this reality God is the whole of which we are thoughts whole and part God is the totality and we are parts we means physical bodies and sentient beings are parts of God and duality dualism what does it say it says that we are not parts of God there is only one reality the world is very much real and there is only one reality and we are not parts of God we are separate from God God is like the ruler and we are dependent subjects it's very close to in some ways to the semitic religions the dualistic vedanta in fact I've seen Christian theologians feeling more at home with ramanuja's philosophy they feel very uncomfortable with shankara's non-dualism now the yes a nothing my ayah it's terrible you are God is terrible yeah professor John Tatum O'Neal who came here on Sunday he said we'd somebody asked him what is Christian non-dual he speaks about a Christian non-duality he said it's always been there there have been mistakes like meister eckhart and others but they tended to get burnt at the stake so even now it's not accepted fully but yeah now it's the problem is not there so much now but whereas here it was mainstream in Vedanta it was mainstream but my point is there was a dualist philosopher who came to our university in Vellore and he told me something interesting he said the same Upanishad if you ask it three questions you will get these three philosophies if you ask it the question what is real and what is false the answer will be the non dual system of Shankara Brahman alone is real and this is false if you ask it the question what is the complete whole total picture and what is partial the answer will be Rama you just qualified monism totality is God and partial the the individuals we are the individual individuals parts part and whole and if you ask it the question what is independent and what is dependent then you will get mud was dualism you say God is the sole independent reality of this universe and everything else depends on God's will or God's power or God so three questions you generate three different philosophies which then spend the next few thousand years fighting with each other all right now yeah yeah we are not said it yet we'll come to it later yes yes and deep sleep but pradya is ignorant an issue or a state is not ignorant you see these are parallels for example I the Waker individual being I am tiny and the waking world when you say it's time no it's vast literally consciousness associated with the waking world is called Bharat which in Indian languages means the vast similarly Ishwara I am Pragya has two meanings one meaning is essentially ignorant prying again and the other meaning is pre-christian Agana omniscient the word itself can be derived into this Ishwara has full knowledge by full knowledge because the entire physical universe subtle universe exists with Ishwara in an unmanifest state all the seeds are with Ishwara so Ishwara knows everything about everybody Ishwara is not ignorant you know we say that when you use the word ignorant we are associated with ignorance so Ishwara should be even more ignorant if I am a foolish water should be the God should be the biggest fool no it doesn't work that way sri ramakrishna put it very beautifully he said the serpent has with one bite it can make its prey a frog or a mouse feint or die that's the only tiny bit of the poison but it's got the entire poison in its mouth in the glance it doesn't do anything to the serpent it's in fact the Serpent's power it's not a weakness or I represent injured to the serpents the Serpent's power similarly Maya is the power of Ishwara which is the cause of the gross universe and the circle universe so issuer of God is omnipotent omniscient only present only everything only means everything basically so just the opposite of us another modern example of Swami gave was we all have one vote and so we are subjects but when we get give all our votes the guy who gets though all the votes is the President or the Prime Minister is the ruler so you get all the votes you become the ruler you get one vote you become the ruled you say if one vote makes me the rule you get more votes you'd be even more ruled no you become the ruler listen ice way of putting it all right let's go ahead now now ask them we can go faster I've set the stage by now you might have forgotten what was the question the greatest of all questions why did God create the universe why did the one become the many are in man dukhia why is one consciousness appearing as waked dreamer and deep sleepers why is the all-pervading unchanging consciousness appearing as this non pervading changing guy here are the answers some of the answer he will take it up again in detail in the third and fourth chapters but now just provisionally he gives us some answers carica six prabhava saruba Bravo no problem Satomi TV nice cha-cha Tommy TV nice Chaya sarvam Genuity prana serve ingenuity prana jae dong Joon Porou chef freitag Jae dong shown Purusha Freitag it is a well-established fact that origination belongs to all entities that have existence prana creates all objects Purusha creates separately the rays of consciousness that are living creatures this requires just a little bit of explanation look at that is really heavy I hope it lets off so it says all things that exist it is well well-known or at least it's a common understanding among philosophers scientists among everybody that these things have originated all these things have come from some cause something from something they have originated so what are they originated from he says all in sentient things matter time space energy all of that he uses a word prana don't be confused by this uses two words prana and Purusha prana simply means the Maya principle you see the the universe in its causal state so consciousness associated with the universe in its causal state that's the word used here pran it just means Brahman it means Ishwara God you know issuer or God has two aspects one is the consciousness and this another aspect is Maya what is Maya this is the causal state of the universe this is the one which manifests into subtle and gross and again goes back into a causal state consciousness remaining unchanged this plus this is called Ishwara now when you emphasize the Maya aspect the word prana is used it's like this the example they give is spider the spider builds a web spins a web out of its own body now the spider is the cause of the web they ask a question a cause can have the two two kinds of cars can be there a material cause and an intelligent cause so for example when a carpenter comes and takes a log of wood and makes that lectern so the lectern the cause of that lectern is to fold the wood itself which has been fashioned into that Lecter and the carpenter so the carpenter will be called intelligent cause and the wood is called the material cause the material cause itself is transformed into the effect that is product that is the lectern similarly in the case of Ishwara there is no separate material cause and separate intelligence cause Ishwara alone is the material cost Ishwara alone is the intelligent cause of the universe example spider the spider the body of the spider is the material cause of the web are you with me and sentient creature called the spider the intelligence within that that little body that is the intelligent cause of the web so the spider in itself is called the the one intelligent and material cause of the web similarly God or Ishwara is called the one intelligent and material cause of the universe if you emphasize the Maya aspect of it the material aspect of it then you call it prana we are calling the whole thing prana which you emphasize the Maya aspect of it what is actually transformed into the universe what is actually transformed into the web the body of the spider a part of the body of the spider what is actually transformed into the universe Maya when the universe is in deep in in dissolution that's why it's called causal Maya is the material cause of the universe from it comes all the minds and the physical things of the universe so when you emphasize the material aspect of it like you precise the matiee the body of the spider in the material of the web you emphasize my aspect of it what constitutes this universe that's why in India you will find there's a common saying among ordinary people and they'll very casually say sub my eye everything is Maya basically what they what the philosophy is is this my alone has been transformed into the subtle universe and the gross universe all the seeds are there so it's like I'll come to you let me finish this if you emphasize the the matter and energy and time and space then they all came out of Maya they were in the causal stayed there now they have been manifested and that is called prana so from prana comes all the in sentient universe what about us what about us he says we are sentient beings so this sentient comes from the consciousness aspect of Ishwara that gets reflected in the minds as reflected consciousness this consciousness gets reflected in the minds where did the minds come from the minds came from Maya so consciousness gets reflected in the minds and then stats act acting as wakers and dreamers us so the consciousness that we feel right here now is not the original consciousness is a reflection of this original consciousness in mind which are generated from Maya so when you talk about the consciousness aspect the term used is Purusha when you talk about the Maya aspect the term used is prana but but here in this case in this verse both prana and purusa refer to Ishwara this this one the cause of the entire universe just one point here this is not entirely something that god epatha suddenly it struck him and then he starts answering these questions are taking up these questions actually this is generated from the sixth mantra the sixth mantra you will see on the opening shot it says that the causal state Ishwara in the causal state prabhava pe'ahi bhutanam it is the source and the dissolution of all beings it says in six month it is the Great Lord the the cosmic causal state the deep sleep state in the cosmic level is the Great Lord it is God it is the source of all beings you see what is the language used it is the source of all beings it says Asia Survey sure it is the Great Lord which is which one this one it's the Great Lord Asia server gate is all-knowing Asia antaryami it is Ishwara yoni service yoni means the source the source of everything Prabhavati Rioja bhutanam the origination and the reabsorption of all beings is this causal state so this is what got about that this is what triggered guru pada in trading these verses you can ask why is it the cause of all beings why is this happening so god Apollo says from the consciousness aspect comes as the sentient beings and from the Maya aspect comes all our bodies and minds and these universes that's the meaning here let me just finish the verses we have we have ten minutes we've already done this actually so it will be useful if I finish I will I will take questions we have time after that I'll take questions but these are now now this question will arise why at all why is this game going on so he gives this answers first he will give their answers given by others and then he will give his own answer seventh verse reboot impressive Antwan a reboot impress upon you any money on taste rich teach in taka money on taste rich teach in taka Swapna my Swapna my Asura PT Swapna Maru PT switch tyranny because PITA still nearby cul pita other steeped in cognition about creation consider origination as an exuberance of God while by others it is imagined that creation is comparable to dream or magic basically what it is saying is different theories one is vibhuti we brew tea literally in in Sanskrit or in Hindi and when means glory power this is the most common idea in different religion theistic religions of the world God is the almighty creator of the words so these words are the glory the manifestation of the power of God that's one theory then another theory Swapna it's the dream of God so this is another theory that some thinkers in India had the beautiful depiction of Vishnu who is basically a couch potato he lies on the cosmic serpent sheshna a thousand hooded serpent on the cosmic waters of dissolution here causal state this causal state this this dry abstract philosophical concept is given such beautiful imagery in Hindu iconography you will see a vast ocean water without end and then you see this tremendous serpent Shh Onaga on which Vishnu is dozing his eyes are half closed and he dreams the universe so the world is a dream of of of God another another theory and third is Maya syrupy the magic it's it's like a magic show like a magician puts forth a magic show to the world ISM like a magic show another theory none of these got about agrees with number eight it cha Mottram preposterous t it cha Mottram preposterous T it is reached Oh Venus cheetah it is a stove a nice little collar pursuit in Bhutan pursuit in Bhutan Monte College in taka Monte College in taka there are other experts on creation these are all different theories of creation the other experts on creation once some some say automatron propose 50 it is the will of God just by the will of God God creates this universe it is God's will and why did God bill it we cannot say it's God it's often in the gospel of ramakrishna Sri Ramakrishna says it is the will of God what what can we understand so this is a theory that's the will of God and there may be many reasons for the will of God out of loving kindness what's the kindness in creating this world they will say because we have passed Karma's we have to experience the results of Karma's and we have to work our way to enlightenment for that we need a universe and God out of his compassion is given this universe one theory take your pick it's a supermarket of theories you can you can pick whatever you like so it charm at from its base just the will love of God which leads to the universe creation of the universe under the theory is carla from time so there was this whole group of people there even now there in India they give all importance to time origination existence and destruction all depend on the flow of time so time itself is as the source of everything there are people who are very worried about the auspicious time for this or a specious time for that to start this work or to and to do something so as Islam Krishna most religious people in India were very particular about holy auspicious times and all of that and so there are people who gave all importance to time because of the flow of time universes come into existence universes exist and universes again dissolved in time that's another theory none of which got a pod I agrees with now he's going to come to one or two more and then give his own theory and stop we already know what he's going to say bogart a mystery journey Bogart entreaty returnee Creed or to meet each opera create automated robbery deviation swaha poem they ever see a schwa om optical Misaka spree huh Tecumseh Osprey huh some others whenever incense in these philosophical texts you see some others say you immediately know it's not the author's point of view we think there are others who say that some others say that creation is for the enjoyment of God brogurt while others say it is for his sport creed ah it's play Leela the divine play of God but it is the very nature of the effulgence being daehwa literally means The Shining one it's a very beautiful name normally that's the name given to any God any form of God in India but literally here is using this word very common word in India but that's the best word for pure consciousness with what it does it shines he gives his own theory here his own answer it's the very nature of the shining one it's nothing separate from him that he created or he originated for which you have to give a reason it's just like that just like your own shadow it appears exists and disappears in him again and again it's a very nature of this this shining one to shine forth in that way it is nothing first of all it is nothing separate from pure consciousness and it is not real also if it was real then the pure consciousness would be trapped in a real creation it's not real it's of a lower order of reality so hence it is not a second thing you cannot say oh it's a part of God so or it's a part of the pure consciousness so there is pure consciousness Plus this whole tangle which keeps coming and going so there are two things no they are not two things there's only this one and this one cannot be counted because it is my eye it's an appearance now what are the other theories they took up bogart them so in an all these have their basis in the opening shots in the Vedas in one place in the Vedas you find God gets lonely and wants to enjoy wants to experience himself or herself or itself and creates this universe projects this experience it's like creating a mirror to see one's own face that's a very poetic way of looking at it the God created this universe to see himself or herself or another variation on this team is there is no real reason for creation God is just doing it to play to have fun it's fun for God but not with debt for us somebody said to Sri Ramakrishna Salaam Krishna said it is the play of God and a devotee said in the gospel of ramakrishna it could maybe the play of God but it's dead for us what kind of God is that and Salama krishna's answer do you know should ah but who are you you see if you take a stand here it is debt for us it's disastrous for us you take a stand here you could very well say play yeah what's up Lee it's entertainment in fact do you remember the story that I told you Alan Watts God it's a very nice like a children's story but a very beautiful story he said God was all alone and he grew lonely so he wanted to play but who could he play with because God was all alone there's only God but God being God was very clever so he hit upon a plan he pretended to be not God how did he do that he pretended to be you and me and him and her not God and now God could play hide and seek with whom with you and me and him and her but then what happened because God is very clever and quoting his story tells it like a children's story because God is very clever he's awfully good at what he does so when he pretended to be not God he forgot that he was God and from that time onwards he has been searching for himself that's you and me and him and her we are all searching for God God searching for God and that explains the universe but that's this theory did its play which which again gotta power rejects the he's a dry old philosopher no sense of humor I mean I would I'd like this it's a cute theory he got a father says no no no he cuts down all these theories with one hammer blow what's the hammer blow up the car must see a car spree huh if this is real if this is all that there is infinite consciousness it is completely fulfilled it is infinite what could it want why would it want to play why would it want to experience anything why would it want to display power to whom 100 also am put it this way when the King sits on his throne with a huge canopy and surrounded by courtiers and soldiers his displaying power to whom not to himself - to everybody else so whom would God display whom would this consciousness display power to so how could it be the power of God how could it be display of power why would this consciousness dream it's a dream of God why would it dream the dream is just a metaphor how could it dream it doesn't have a mind it's mindless Minds come here only so how could it dream even neither dream nor a magic show so why is this consciousness behaving like a street juggler showing a magic show why why would it show a magic show why would it show power why would it dream why would it want to experience anything why would it get lonely why would it want to play if it is infinite all these are our superimposition sense we are struggling to answer a question which God epatha says new you need not answer at all he does not solve the question he dissolves it he says they are none other than this ultimate reality itself it's not doing anything new by shining forth in these ways it's its very nature if I put on a shirt you might say why did you do that when did you do that how did that come but you never say when did you put on your hands and legs they are part of me they are my very nature similarly all of these is basically the shining forth of Davis here ashes of how I am it's the very nature of the shining one it's a slightly inscrutable answer but an unassailable one and this is not the normal answer which in Vedanta gives Vedanta normally gives the answer of Maya God shining forth through my through my a God has created and there are many ways which UD why would God do that and all of that but this is not what he says he says it's the very nature of God and the question about creation need not be answered it's not a real question if you take this standpoint you will immediately realize it's not a real question one interesting thing is enlightened people need not be non dualists enlightened people of all religions of all ages they don't have this question have you noticed whether Rama Krishna or Rama nama Xian anybody they don't have this question they enjoy God's creation they are lost in the bliss of their realization it doesn't bother them this world depending on their background devotion or knowledge or something they'll have some angle on it but it doesn't it's not a serious question for them anymore it's a question only for this chap us right now okay that's it now we are ready for illumination the seventh mantra remember what God our Father says till now whatever we have done till this point in our classes not one new thing has been said in all these terms and terminologies and science to it and all of that we have just pointed out certain things each of us always has just labels yes right correct correct what she is talking about is the Maya concept the question is this why did God create if we dispense with all the dualistic answers foreplay or far out of love for us and if you any of those answers you can push it back till it becomes incomprehensible you say we have got suppose a standard answer is we all have past Karma's we have had many lives in the past and we'll keep having Karma's till we get enlightenment and get freedom but then you can always ask the question when did the first karma start and why did God start that it even that so then none of these will give you real answers what Advaita finally does is there is no real creation these are all projections of Brahman due to Maya so these creations are not as real as Brahman they just they are just appearances like dreams these this universes and these bodies and these lives at this point so the answer is it's all Maya at this point also I'm sure the question in your mind will be as it was in my mind why Maya why even Maya why not just pure consciousness Brahman so why even Maya here Swami Vivekananda says the question is wrong why did the one become the many he says why why Maya at all he says the question is wrong I'm working up to what you said and it leaves it at that in the gana yoga she does not go into details and explain why the question is wrong but I like a five-year-old kid you know they don't stop asking why so I can ask why is the question wrong so I'm gonna say you you can't ask this question I'll say why can't ask this question give me a reason why I cannot and it took me quite a long time to come to the understanding what what you pointed out why is the question wrong you know why my eye is space-time causation my eye space time causation deja colony with the space-time causation whether it's remarkable how Kant and Shankara came to very similar conclusions a thousand years apart space-time Inquisition asking why Maya is a wrong question why what if say why why is it a wrong question the answer is what are you asking for when you ask a question when you ask why we didn't ask why you're asking for a Cause why is it raining but why is it snowing there say because of the nor'wester don't look so surprised it is nothing he didn't expect anything else you why is it snowing because of the normal Western you ask why the nor'wester because of you know the evaporation of water and collects in clouds and all of that why is that so because of the Sun so you are asking why and what will satisfy you I reason a cause when you say when you ask why you're asking for a cause you look at something and ask for a cause of this and if I can give you a cause you are satisfied okay so why means you're asking me for a cause Maya is causation itself time space causation causation starts with Maya if you're asking why causation you're asking for a cause before there was any causation it doesn't make any sense it's like time time starts with the universe itself if you ask what happened before what was there before time started if you ask this question question is wrong because the very words before and after our time words before time this will the question itself doesn't make sense it's a time word beginningless it says so there's there is no before that if you ask space what's outside space the question is wrong question is wrong because outside and inside that space words you can't ask what is outside space like a balloon this is inside the balloon outside the balloon you cannot ask what is outside outside space it's not like that similarly since you cannot ask what is outside space since you cannot ask what is before time you cannot ask what is why causation why Maya look at my eyes causation you can't ask what was there before Maya outside Maya why Maya so why before and where when and why we're mean space when means time and why means causation these three you cannot ask about Maya that's why the question is wrong now this is the standard answer of a threat of Iran in Ghana yoga this one with the gun and it convinced me this is the usual position I take and this answer which convinced me but personally and it took me quite a long time to understand but God apart is not saying that he's not saying that he is taking a different track and it's unique to him he says Davis see Asia swab how am there is no creation at all it is there's only one Brahman alone which shines forth and in one sense this is the point of view of an enlightened person there is no separate thing to explain it is literally all Brahman the second thing requires an explanation there's no second thing is from his point of view from his point of view all things are in me all things are in me and I am in all things what are you asking for an explanation of it might be difficult to get our minds a rapper - what we begin to see what is pushing for the Maya explanation is the standard Advaitic explanation this one why you cannot ask about Maya there is a standard Advaitic explanation it makes some kind of logical sense or a logical sense but this is an even more sophisticated approach this is called a deity a GRT means non origination here in the Sunni Avada Buddhists the Buddha stuff of the void you know the Tibetan Buddhist philosophy and Advait and go to powder they are in fact a jati is a word borrowed from from Mahayana Buddhism Buddhist philosophy so he will talk about it later in the second chapter he will say startling things like there is no beginning of the universe there is no end of the universe there's no creation no cessation there is no bondage and no liberation there is nobody who's trying for liberation nobody who gets free nobody in bondage and that's it it's the final statement then there's pure consciousness and I am all of that he said nothing like that just this thing what you think is not real in itself and he stops it there so he will see things like that at the end in there but this is man Duke you should be ready for uncomfortable things alright we'll stop here Oh chant a shunt Ashanti he hurry he own that sat sri ramakrishna eponymous too