Video 51

52. Mandukya Upanishad | Chapter 3 Karika Summary Q &A

so let us start with the Shanti mantra Oh Bertram Karan a mission Aoyama Deva petrm posh a moksha Birgit raha steer a Ranga touch to Vogons Astana be he be Ashima Deva he tejada Yahoo Sistina Indra British ABBA swass Tina pooja Schwabe de saucé Tina star show air Astana me swarthy no brie hospital Dada - home Shanti Shanti Shanti so we've been studying the Manduca carica and today which will be the last class for the season in Manduca the classes will continue but the Vedanta study group is meeting for the last time this season so I will give a summary we will point to the essential teaching once more then I would like to interact work with you so what is the essential teaching mon Dieu Cay is Vedanta so basically what is Vedanta I was in in st. Louis this Sunday and the Swami there Swami Chetan energy he gave this topic for me what is Vedanta he said that when he invites monks to speak Swami's to speak he likes to ask this question to them and he wants to compile he's been doing this for decades now he will give each of them the subject what is Vedanta and let's see what they say so I decided I just asked myself the question again and again and get the answers and put them together and present it so that's what I did that's a different talk I'm not going to give it this give this here but you listen to it I'm sure they will put it up on YouTube someday but you know it's already up oh that's fast they're faster than us what's the Western you know they've got the drop on us so what is Vedanta I asked it seven times the question if you look at the talk I've asked the question seven times and each time a deeper and deeper answer you get but anyway Vedanta is basically the teachings of the Upanishads Vedanta nama Upanishad pramada m-- that's the definition we memorized when we were novices Vedanta is the spiritual knowledge you get from the Upanishads among the Upanishads you get a list of 108 upanishads basically ten or eleven Upanishads are considered major Upanishads because Shankar Acharya selected those to write commentaries on and out of these 108 upanishads the Manduca has the pride of the place because it is said to be the most powerful of them all it is the smallest with only with only 12 mantras it's the smallest of them all and said to be the most powerful I had shared with you a story about Rama Chandra being asked by Hanuman Hanuman asks Rama Chandra how does how do I get moksha liberation salvation and Rama Chandra said that mandu Kamehameha amo mucho nom de Mukti the Manduca Upanishad is enough for the liberation of those who seek liberation of course the trick is there in that those who seek liberation do to what extent are we really seeking but anyway mandu case is enough and then Rama Chandra goes on to say that if you don't get liberation by the study of the Mundaka Upanishad by the wisdom of the Mundaka Upanishad then he gives a list of 108 to punish it so you better better get it and today is sort of your last chance no it isn't it isn't it we just we keep on repeating the same thing it's not learning and newer and newer things each day but it is actually staying with that same knowledge share about it study about it understand it and then stay with it until it becomes a living reality for you that's that's my rant a--basically so what does man do kisses just like any of the opening shots it says that by knowledge of the self one gets liberation but ever even the word liberation has a very clear connotation here liberation means liberation from suffering Dukan every TR and the practi transcendence of suffering attainment of ultimate bliss true fulfillment true and lasting fulfillment to attain what human life is meant to attain to realize what what life is we are what we are here for the purpose of life is accomplished in enlightenment that is liberation and of course in a more traditional sense in Indian philosophy you talk about the cycle of birth ten dead so liberation is also liberation from cycle of birth and death all of this is accomplished according to Vedanta by knowledge of the self my knowledge of the self means by realizing who or what I am and to the immediate reaction I know what I am it's the most obvious thing for me the answer is no you don't you really do not what we know the what we think we are Vedanta first questions that and shows that we really do not know ourselves what we truly are and therein lies the problem this ignorant of our real nature is the problem and knowledge of our real nature at the hands closed that is the solution each open issue has its own way Manduca has a very unique approach the approach of the three states of waking dreaming and deep sleep remember Manduca is not about waking dreaming and deep sleep it's about what we truly are it just uses this is a way waking dreaming and deep sleep is way you see what the Upanishads do and what we're done that does is it takes some aspect of our experience and using that aspect inquires inquires into it and the purpose of the inquiry is to show what we truly are once you know that and it becomes a living reality for you your problem is solved that is liberation that is enlightenment so what is the Manduca is approach waking dreaming and deep sleep we know this I just put it down on the board again so the self with a small s let me see the self it this is not very clear right let me use the black one the self with a small s self with a small s and the world I'm using approximate English words you know the Sanskrit words would be a bomani and prop injure or premier and pramatta things like that we'll see but let's use the words which we are comfortable with self be the smallest means what I think myself to be and the world means what I experience I could have just as well written subject an object and then the state again in Sanskrit our star our star let me write the Sask already I will not write more here because in any case it won't be visible to many people at the back but I just I'll be reading it out whatever I'm writing so don't worry and you know you have all gone through this again and again so let's just fill it up very quickly we are the right now the I am the Waker Waker is this visible the maker and even if it's don't be confused it's not visible don't be confused it's you I'm talking about you right now the Waker and you have the way curers world wakers world and this state is called waking this is what we are right now you yes what what's that okay thank you improve the part of the waking world yeah that's what the waking world can give us a better marker a better life that's the promise through some better food better gadget better life better health better body better relationship better but a part of the waking world all that we have in this world whatever you think you are all your problems your hopes and aspirations your life story all of it is you the Waker and and your world the world which you experience this universe a waking world and this state is called waking you will see what else is there now but no Manduca takes a wider view of human life next we fall asleep and we have we dream a dreamer yeah it's much better this one dreamer when I am the dreamer by dreamer I mean not the political dreamer thing driven means I even I am dreaming whatever I think myself to be that my the person in might own dreams and I have the dream world whatever I am dreaming about dream world and this state is called dream and of course it feels not like a dream it feels like real it feels like waking when I'm in the dream whatever my dream is I am there and I have a world and things are going on there sometimes they are scary terrible dreams nightmares sometimes they are nice dreams but whatever it is it's only after coming back into the waking world that I say oh that was a dream but in the dream I had an experience I was a subject knowing an object so that's another XP way I experienced myself it's still a small self and another way I experienced myself we give it no credit but it's actually a pretty interesting state and that is the deep sleeper I'll call it the sleeper all the in dreams also we are sleeping and it's a what do I call it a deep it's not a deep sleep world I call it the merged blankness the deep sleep blankness a blankness let's call it sometimes I call it a darkness but you understand what we mean by this what do you experience in your deep sleep just blank I am experiencing a blank even that thought is not there the object is not distinct the subject is not distinct here the subject and the object are distinct you know who you are or what you are where you stop and where the world begins the world stops world begins here I stop here at the tip of my fingernails and from there onwards is the world this is my waking experience in dream also we have similar experience but in deep sleep we don't have a similar experience we have just blank it's only after waking up I say that oh I was in deep sleep I knew nothing I was absolutely at at rest but that's also an experience if it was not the after waking we couldn't have spoken about it that's called deep sleep just for just for completion this waking state is called a gross state gross in the state because we use physical sense organs to experience a physical world this is called a gross state and the dream experience is called a subtle state why because it's all in my mind and remember gross and subtle only from the waking state in only the waking State I can make the distinction oh that was all in my mind a dream and this is physical that's where we said see Vedanta is very simple that way just stick to your common sense notions at least begin there then very soon it will become very uncommon but if begin with your common sense notions the way you feel the way you experience or this is out there and I'm seeing it with my eyes I'm hearing with my ears I'm touching with my skin this is gross gross means physical and that dream though it felt like this it was all in my mind so subtle and the deep sleep state is called causal causal means karana because why causal because it is it is like the cause of these two how is the deep sleep the cause of these two cause means the material from which everything else comes up but can you look at your deep sleep like that that everything was there because if in deep sleep it's all erased if it's only raised we wouldn't have come back if the hard disk was erased if you boot up the computer the old data wouldn't be there but you put up the computer the old data is there it all comes back when we wake up in the morning from deep sleep it all comes back for better or worse it's still there so everything was there in the deep sleep though it was not distinctly perceived not distinctly perceived all merged together that is called the causal state like a seed it sprouts again in dreams and in waking so it's called causal before I go any further let me quickly give the sanskrit terms for what I have written here they're more precise self is called a bomani the ego what I think myself to be and world is called prop enjoy the world literally the world state is called hasta waker wakers world and the waking state waker you can hear anybody tell me wish - ah more confidence Viswa i won't scold you bakers were jagrip free furniture and the waking state geography and the gross means here is Tula so this is - lava stop statements our star dreamer thai Jessa and the dream world Swapna preparing gia the world of dreams not just one world we keep generating many words in dreams green state Swapna Rasta and subtle means sukshma you can call it soft Navistar sukshma sleeper deep sleeper braga raga the deep sleep blankness is called sushupti prop injure and then deep sleep itself is called sushupti our star causal guarana karana you can call it karana prep injection of Robins just tulip revenge this is called prop inject Rio jorrit Swapna sushupti this is Sanskrit word is quickly becoming filled up and crowded don't worry what Vedanta does is it tells you none of this is important we think this is important our samsara is this this is some sir if I were to say put some syrup one word to describe all this would be some sorrow in fact I have come to you this party seems to be this part seems to be important right this is what we considered to be real way curve Acres world and waking state and the dream is important to my psychotherapist at the most but otherwise no now otherwise not and deep sleep nobody bothers about poor deep sleep but this is what we experience it this is my samsara and vedanta says this is an appearance there is something on lying it which you should know yeah sure right now you can have you can have a multiplicity of states actually there are many others like ecstatic States or the comatose states or somebody and multiple drugged States you know mystic states all of them will be somewhere here in between you can include all of them why they are not mentioned here the reason is those are extraordinary states which are which are not which is not normal which is not common to everybody I don't I am NOT in coma right now I am NOT high right now most of the time I am NOT we most of us do not share those experiences and remember all these are just are just that's alright they are just to give us a foundation for enquiry right it's not the states which are important remember what I told you Upanishad a bandook is not really about waking dreaming and sleeping though it seems to be about waking dreaming is too big it's not it's just using waking dreaming and sleeping to point to something beyond them what is this waking dreaming and sleeping in fact open this is called in technical language a Nevada and the word are Nevada in Indian languages means translation but it's not translation Nevada means a repetition of what we are already experiencing what has the Upanishad done here it has not taught us anything new it may seem to be how we are learning some Virant they are not at all this is exactly what you would report your experiences to be right so that's why a lot of other things are left out because they don't contribute anything to the discussion because it's not about that it's not even about attaining any extraordinary sense a state of person it's not even attaining any ordinary state of perception these are ordinary not extraordinary that which is having these experiences which we are interested in that then why have we taken these because they are common to Howard everybody can claim them what's the point it should inquiry can start only when the teacher and the student have something to talk about in common right we all experience waking we all experience dreaming we all experience deep sleep enough we can start there that's sort of a comprehensive description of our usual lives and if you want to plug in other states open you should consider them in fact it will say via the program in the seventh month somewhere in between yes that also you can you can add but the point will still remain the same we'll see now what is the openness you're going to say take the example of the ornaments so here you have a suppose this is a golden bracelet and this is a golden necklace and this is a golden a tiara bracelet necklace tiara and then somebody comes and tells you these are all appearances there is a reality which underlies them there's a reality out of which they are made and that is gold and that's what we are going to talk about so if you ask for more states of consciousness it's like adding more ornaments can you add a ring can you add what what other ornaments are there I'm running out of our limits very fast anklets and so a various if you plug in more ornaments it still wouldn't change the fact that gold is the reality of those ornaments that's what we are interested in not a comprehensive discussion of Tiffany's catalog but the reality of what those things are made of so and the reality is this what is called the fourth yeah I forgot one thing the Upanishad talks about aspects in English let's say aspects aspects of what the self first expect second aspect third aspect and the fourth aspect this is the real self capital S which the open Ishod wants to tell us about and in sanskrit it is called Turia Turia means nothing more than for the number for the numeral four Turia means that in Sanskrit two thumb Goodyear the four this is what the open issued wants to talk to talk about actually the first second and third aspects in sanskrit it is called pada Upanishad starts with so IAM art Margit ashpod that very self has four aspects three of which are known to you and are the cause of all problems the fourth one is the solution it is your reality but we don't know it we are not aware of it that's what the open issue aims to teach us and this teaching so this is the opening shot so far up to the sixth mantra third mantra fourth third mantra talks about the Waker and the waking world the second the fourth month were talks about dreamer in the dream world and the fifth and sixth month let's talk about the deep sleep now you see where the opening shot emphasis is we ignored the deep sleep as unimportant open assured gives two whole mantras to the deep sleep but now we are in the seventh mantra which is what I want to talk about today before we open it up for question answers the real teaching of the Upanishad please if you have got books open to the seventh mantra of the first chapter chapter one we have done three chapters chapter one the Upanishad itself remember the structure of the text Upanishad is Mundaka Upanishad it is embedded in a larger text called Manduca car Iike the Manduca carica has four chapters in the first chapter are gamma pre karana the open Ishod is set in that like a dwell in a anonymous like a diamond in that it's set in that so the seventh month of the Upanishads turn to that and let us chant together I'll chant in you you repeat after me seventh mantra can you find it only one or two said yes yes if there's one thing that you should know from this entire Upanishad is a seventh mantra chapter one 7th mantra Nanta plugin nobelium / i'm please repeat after me non-top ragam NEBOSH program no Beata Prag am NOT bragging annum not bragging nah problem Adri schtum Viva Harlem acronym election 'm atheneum up depredation a god muppet asaram prop enjoy opossum shanton Shivam adieu item Joe - Tom onion team sod ma savvy Jia what does this mean mean at the last you see saw art ma that is the self Oh what what self you it see that's you what am i what you thought you were what did I think I was waked dreamer sleeper that's what you think are we agreed that's what we normally think our lives to be whatever I am in the waking State dream stable deep sleep state you are not those the real you the open assured wants to say the real you is knob nam Antep rajim the contrary awareness turned inwards dreamer you're not the dreamer no bhai francium the awareness turned outwards through sense organs not the waker now high atop ragam in between some kind of awareness you see you talked about drugged state or say a pathological state or maybe coma or something like that no not even that not even that now Prag an acronym that not the deep sleep you're not the deep sleeper either what you thought yourself to be none of them no problem are we talking about the awareness of God there's some God who realize who knows everything at once an omniscient something like that are we talking about not even that and all-knowing nor no no we haven't talked about have been talking about that are we talking about something like a rock or you know a chair or a table we does not know anything at all not on Noah at all no they are not talking about that either so what has been done now what he did now in the first part of the seventh mantra all that we considered ourselves to be he said that's not who you are really non-programmable idiom no Berthe premium no way the pajama plugin again I'm not pregnant that's the first part it is club in technically it is called Brahma Tata Nisha Dharavi monotron Ishida a Romani tree means the small self the way it considers itself to be it's a it's a denial of that and then it goes on the next part of it the second part of the mantra it denies that you are any of this what you experience in these three streets your waking world even that's not the real self your dream world even that's not the real self your deep sleep darkness even that's not the real self so what does it say up the other hard yum first it says a drishyam or words the first plane algorithm it's not something that you can experience with your senses other wisdom so uh Tristram so it's not something that you can experience with your senses the real self what you really are what you are talking about it's not that something that you can see it's not something that you hear or smell or taste or touch and then it says a baja reom it's not something in transaction which you know the walk the person who's walking talking having a holding a job being nice or being rude that's not the real self at all that's not who you are at all obvious Aria mean transaction the transactional self the relative self no agra ham not an object of the motor organs it's no something you can catch it's not something you can walk to can I walk on pilgrimage to my real self I'm going to Jerusalem or Mecca or Banaras or Brindavan and I will find my real self that odium know it's not something you can get by doing things with your motor organs by hands or by walking there or whatever alex Onam it is not something that you can infer so inference is inference is the tool of knowledge in in science get some data and then make a hypothesis and test it and then you get scientific knowledge so is it scientifically testable one or two chairs are available I think raise your hand there's one chair here and one more one right here yes yes please sit there's one there there's one here also thank you and if anybody can sit a young person can sit on their own this one here very good at indium election amines it's something that cannot be inferred there's a very technical reason for this luck shahnameh here is the sign which we by which you make an inference so pervert oven naman who mark there is smoke on the fire on the mountain there therefore there must be fire so call the fire department in the mountain but maybe spoke on the skyscraper you know smoke pouring out of the windows so call the fire department because you inferred fire by looking at the smoke that's a luxury that a sign but there is no sign by which you can infer the fourth you can't use scientific inference for detecting that achene tiem towards take them together up the operation Mandich indium to tell two terms AB deposition beyond language at indium beyond conception no words can indicate the fourth we're just calling it the fourth in with respect to first second and third is calling it the fourth the real self but really no words can indicate it and why no words can indicate it I've given a whole talk on this if you look up at the weight of a runt and the paradox of language why why do we keep saying that the ultimate reality is beyond language why not why can't we express it with language and when we're using language Atman Brahman the ultimate reality the absolute when we're using such words what are we doing so language cannot be used while language cannot be used I have a full discussion on that I'm not going into it but the open assured wants to say it's beyond language and beyond conception beyond language why the discussion will show you in my talk I have shown what language can do how does language work and then it'll show then I've shown how why language fails in the case of Brahman with language cannot work for Brahman anyway that's a different topic but the only thing you need to know is AB jeopardy Xie means beyond naming beyond language beyond words arch in qiyam beyond thought I have thought about it Swami I've got the idea it's an idea yes then you haven't got it if you think you understood it you haven't if you think you haven't understood it you haven't the Kano position it says that a big Gotham beyond a thumb big Gotham a vegan a thumb it says those who say I know it they don't know it but it goes on to say those who say I do not know it they know it but in what what is he talking about he is talking about in the open assured people who have already studied Vedanta it's not the person who says I I don't know anything about it this Vedanta so I see an enlightened person out there who doesn't come to the way around the class no of course not we are talking about Enlai in person right here live two groups one group says that I have heard about it I have read the books I know it now no you don't and I have heard about it I've read the books understood it everything is clear and I don't know it ah you know it then because what is being pointed out here we are not trying to be deliberately obtuse or deliberately paradoxical they're trying to point out something that which you can understand or you cannot understand both are appearing to one consciousness understanding and the failure of understanding both are lit up by one consciousness when you're working on a math problem that consciousness to which it was and the mind is churning that we're trying to get it and the next moment the intellect flashes with the knowledge ah I have cracked the problem now I know it both of them are appearing to one light that light is not an object of the intellect so the for that light for that consciousness the intellect can neither say I understand it or I do not understand it in that sense it is beyond understanding but not that it's unknown so I mean you reckon under gives a talk in London saying that that you must not go away thinking that it is unknown and unknowable it is more than knowable it is in then through that everything is known right so the ancient Sanskrit teachers give another example light is that which removes darkness so light is that which illumines illumination is definition a technical definition removing darkness something which was in darkness is now revealed by light that's called illumination now can let ask me let me ask you a question can in that sense can light be illuminated no because light was never in darkness in the same sense consciousness is not something that can be known as an object it doesn't need to be something which is in darkness it needs to be illuminated and you need light for that but light for the knowing light you don't need none of the light because it's never in darkness you don't need to remove darkness for light similarly consciousness which they thought table to talk about is not an object which needs knowing anyway unknowable or unthinkable arch in qiyam of the opposition language cannot be used then up to up to that much is the second part of the mantra what does it deny it denies this part the universe the first part of the mantra which said I am NOT the Waker not the dreamer not the deep sleeper it denied this part the real self is not what you think yourself to be waked dreamer deep sleeper the second part of the mantra the mentor has three parts the second part of the mantra denied the objective part of your experience this world what we are talking about what open assured wants to point out is not this world is not your dream is not your deep sleep is neither the causal not the subtle not the gross is not the deep sleep not dream nor waking now the third part of the mantra starts a god properties are improper japa shamans anthem shiva madhu item that that third part this is the positive part which now indicates what are we talking about them then what are you talking about if it's neither the subject nor the object neither the subtle not not the gross not the causal then what are you talking about this is all that we experience it's like the question I show you three three ornaments a bracelet and necklace and a tiara and then I tell you what I'm telling you about is not the bracelet is not the necklace is not the tiara hey you just knocked out everything that I know no there is something else what there are only three no there are three but there is a fourth fourth within quotes that's why I says you have to thumb money on that there is a fourth within quotes money anta means people think that there is a fourth who think commentator says a gana the ignorant people think it's a fourth what actually gold is not a fourth gold is is d one of which necklace tiara and bracelet are appearances so there is a fourth how do you know that positive not L so far it's Nathan 80 not this not this now tell me positively how do you know that a god Muppet asaram by tracing the I consciousness Atma bhakti means the eye awareness this III is continuously happening there is that can you sit like that or all right all right then let this see there's a one seat here yeah no no no come here there's a CTS please please come please come you have to come and sit here you get the best seat in the room because you are the last one to come in I'm trying to get somebody to sit on the carpet so until you allow somebody to sit on the carpet people will keep coming in okay the a khatma practice harem this continuous the continuous experience of I I I am the one sitting and listening and talking I understand I do not understand I want liberation I suffer this I if you trace it back but the asaram commentator says unserem if you trace it back to its source that is one indication of the fourth we're trying to find out what this I refers to see what is being said here is this a hole of Vedanta is here hole of Ramana Maharshi is who am i is based on this this exact one phrase usually the I like the vertical eye this eye it refers to this Waker or in the deems to a dream state it refers to the dreamer on when you wake up from deep sleep it refers to the deep sleeper this is the usual this is our understanding of the eye and what Vedanta is trying to do is forcing you to shift the reference of the eye to the real self so that you can say honestly knowing fully well what you mean you'll be able to say a humdrum has me I am Brahman Judah onon the roof of her shivoham i am shiva of the nature of consciousness and bliss honestly not just politically not just nicely can singing or chanting what you honestly can claim that that is the whole purpose of a lanta a khatma property asaram next word Brahman Joe pochamma in that fourth one very beautiful term the silence of the universe what is the universe gross universe shuttle universe causal universe way curd Baker's world dreamers world deep sleep darkness none of them are there they are no longer real their gold is the Silence of the ornaments silence the cessation of the universe prop enjoy pochamma the quittance of the universe and on this one word go to pod the Wrights one whole chapter don't look so puzzled you have already read the whole chapter at the second chapter white at the Opera karana proposed Yokohama the silence of the universe a more technical term for that more common term is mithya to a jagat mithya to the falsity of the universe prop enjoy Pacha mama shantih shantih means since it's the silence of the universe Shanta means peace itself free of all sorrow and suffering the foot is free of all sorrow and suffering where is sorrow and suffering wakers word in remark so in deep sleep itself we don't have any problem the seed of problem is there because you come back but in the self in the fourth there is no problem shantung and Shivam it's not a blankness like deep sleep Shivam it is auspiciousness it is poor not to impression it is joy itself it is the ultimate fulfillment after which you don't need anything more ever Shivam sanctum Shivam and non-dual non-dual up to item I will not go into this subject we have just completed the third chapter the chapter on non duality Adam and in this one where is it it's considered to be the fourth fourth why you just said not to non-dual now you are saying four is it one or two or three or four you are saying not to then how if there's no - how can it before because the first three are appearances if I say necklace bracelet tiara how many did I say three and if I say gold necklace bracelet tiara gold how many for somebody saying for its one because the first three are appearances of the fourth one there's only one if you count gold if you see the ocean waves in the ocean ten thousand waves but if you account the water then will you say ten thousand plus one no it's one only that one alone is appearing as the ten thousand so the self alone appears as Waker and wakers world that forth the self alone appears as dreamer in dream world the deep sleeper in the deep sleep darkness as the waking dreaming deep sleep as the gross subtle and causal but the reality of all of that the reality of this entire samsara is that one it is the sense of this samsara and that is you touch to a mercy that Jawad realize it's a Atma that is the self and so good for the self but what about me the self is you that's you so what what do you do now sir begin aha it has to be realized not just known the word used is vegan not just attended a class not just took notes not just memorize the verses we gave where you honestly to yourself you must be able to own up to it admit it yes that is true and you would say Oh a load of my back what is the load the entire universe is a load of my back I am free of it finally always was honestly to yourself we can say honestly to yourself we can go beyond complaint beyond grumbling this so that is liberation you set free not for a moment but for ever so that is the whole message of the mandu Kyo Upanishad and details we have been studying the essential teaching has been given nothing more than this day is there in Vedanta this is the highest teaching I am telling you right now guaranteed in human civilization in life you will not come across anything higher you may think once in a while oh I've got something better now this technique that meditation this philosophy at the end of our life and it will look take a minute to look back upon all the things that you've seen and heard nothing further than this this is the ground of all teaching of all purpose of life the point of it all right hold on I'm going to now I've said what I wanted to say and we have time now now what I'm going to do is I have some notes which I had made whenever studying this from different masters whom with whom I've studied so once in a while I will read out once in a while I will read out one of these points and just for your cons consideration is a conversation starter you can see isn't it enough of a conversation started this is actually weighed on the conversation ender so let me these are notes which on this one mantra alone in the teacher from mucho I got these notes mostly one teacher Arkin done on the Saraswathi he used to live in rindaman many years ago I never met him it before my time but his books are mostly in Hindi you met him he is your guru a condenser switcher Brindavan Valley Oh wonderful when he has got two major works one is a monocoque Erica for volumes the same of condensers with you oh very good and another one is the bhagavata two volumes yes tremendous as a scholar of Vedanta unmatched in the recent times in India and a great South also well you are blessed to have such a guru in his monocoque arica a seventh month which we just just discussed here's a chapter on that when I was reading his explanation I was amazed I found so many nuances he has brought out its the same thing what we just said now but so many nuances there is to say about him well antecedent and maturity would make the teachings of Vedanta dance as it were so I started counting how many things has he said about this one mantra and I counted I think 125 points I'm not going to discuss hundred and twenty-five will take a dozen classes or more I noted down some twenty-five points which I liked some of them I'll bring before you know ANSYS puzzles problems matter for investigation for insight I'm sure many of you will come up the dancers very soon keep the to understand it simply keep the the ornament and gold example in mind so here is something let me read it out to you a question when the Atman has been described to have four fathers okay let me put it this way in the earlier mantras you wanted to describe the first three aspects of the Atman and you straightaway described them here is the Waker and the wakers world the next you said here is the dreamer and the dreamer world here is the sleeper and the deep sleep darkness now you have to describe the fourth the real self describe it why why we started suddenly you started saying it's not the Waker not the dream or not the sleeper why do doing that tell me what it is directly this is actually directly from Shankar Acharya scum entry Shankara starts is coming tree just a minute till now you are doing fine you wanted to point out the four aspects of the self you pointed out the Waker I get it I am the Waker you pointed out the dreamer I understand in my dreams that's the dreamer you pointed out the deep sleeper I understand now point out the fourth the Turia but what are you doing you start by saying it's not the Waker not the dreamer not the deep sleeper not something in between why because it's not this object the subject but I am this is also the subject the Waker is also subject you cannot directly okay this one point you cannot directly point out and deeper meaning observe it is also an observer you are the Waker you are the observer now you cannot directly point to it that's why you're negating what has been pointed out you know what the real answer is because because then we give an example there is a snake it looks like a snake but actually it's a rope now you want to point out the rope what will you say you will say it's not a snake it's a rope it's not a snake what you are seeing as a snake is not a is not a snake it's a rope somebody if as somebody asks oh hey wait a minute why are you picking a fight with the poor snake you want to point point out a rope show me a rope why are you saying it's not a snake it's a rope because you are looking at the rope very important you are looking at the rope you are making a mistake you're seeing it as a snake therefore this error has to be corrected one second where is the rope there itself where is the gold you want to point out remember the golden ornament example now you want to point out the gold how will you do it if you want to point out the necklace you can show here is a necklace you want to point out the bracelets see my bracelet you want to point out the tiara see my tiara want to point out the gold you'll have to say this is not really a necklace it's really this thing there is gold it's not really a bracelet it's the same thing it's gold it's not really a tiara it's the same thing it's gold you have to deny the name and form to point out the reality which is already there very important point so this is one discussion point what else do you see the beauty of this discussion yeah these are the nuances to be pointed out come you sit here you get to sit here yes don't play the harmonium so what was the condolences answer it is only by denying I'm given English it's only by denying the imagine snake that one gets access to the substrate of the rope you can't point out a separate rope similarly an intuitive grasp of the fourth intuitive grasp of the fourth requires you first to realize the falsity of the three the fourth is the substratum of the three our stars the fourth consciousness is the substratum of waking dreaming deep sleep it's a 1-point another thing big misconception you don't have it but some people have it very important after studying all this one misconception comes what is the misconception the misconception is where do you find the Waker in a waking state waking world Waker you are the Waker in the waking State where will you find the dreamer in the dream state where will you find the deep sleeper in the deep sleep State now the question will be where will you find the torria immediately answer will be notorious state no it's like remember the gain gold and the ornament exam where will you find the necklace when it's a necklace where when you find that bracelet as a bracelet when you find the ring of the tiara as the tiara where will you find the gold and say in the gold state know they're all gold state where is the turian in all states very important point otherwise what happens Shankaracharya commits onion or am Nastya Turia's charity pocket commandeered waarom nasty there is no other door to the realization of the Toria we are real nature unless you investigate your experience waking dreaming deep sleep this is the door to reality there is no door to finding out the gold except investigating the necklace and the bracelet and that if you throw away the necklace bracelet and tiara will you find gold no if you take the necklace itself as gold no you have to investigate what is it that continues when the necklace is gone and the tiara has come what continues and what does not continue the name does not continue necklace is a name tiara is another name form does not continue use does not continue material continues what continues in the waking dreaming deep sleep Turia same question is posed in another way and I'm talking from there same questions posed in another way just a minute Waker is different from dreamer dreamer is different from sleeper deep sleeper different means if waker could be happy-happy lying down on the bed and gone to sleep with dreamer maybe scared and anxious and running to catch a train or something like that they're different the different circumstances the different from each other they're all different from each other then how can you say that there is one common thing among all of them you see if they're all different from each other how can one thing be same as all three you understand what I'm asking if the three think that three different things how can you say there is one thing which is same as three of the b23r not saying they're different it is like ah it is like saying necklace is different from tiara tiara is different from the bracelet how can gold be the same as necklace really bracelet there are three different things no there is an underlying reality which is there it is possible because the three are appearances of one thing again and again this has to be hammered the ultimate reality Brahman your real nature is available here now as you the real you okay let's start the discussion please tell me yes very beautiful it's free Ramakrishna saying a room in yeah a room in three uh it's in the Gospel of Ramakrishna if it thousand years of darkness in a room it will not take a years and years you cannot say that oh it will take a long time we don't know how long the room has been shut up we have to focus a lot of light on it and put months and months of illumining it to get some light back into the room no light a matchstick a thousand years of darkness flees away in an instant this breakthrough you meant it might take a long time long effort to make the breakthrough but then the breakthrough comes it's instantaneous I had one it's instantaneous and it's the same thing and it's continuous it will never go away again just as your sense of the self you it does not go away does not take how much effort does it take to maintain your body in shape takes effort to maintain your mind Keane it takes effort to maintain you as I I how much effort does it take nothing can you change it no can you increase it no it is one end constant that breakthrough once you get it is one end constant knowledge intellectual knowledge comes and goes understanding may deepen but that thing becomes constant I had a teach I have a teacher he was in India very old teacher this time I went to st. Louis Swami Keaton and gee who's very senior to me very very senior on the senior monk most monks of our order in the United States he also studied under the same teacher so the same teacher taught Swami Chetan and she taught me me too and the teacher is still alive he is 105 years old 106 years old now and he claims he's still young because his mother lived 210 in his father 208 so he says I still got time anyway he told me personally once he told me when he was a novice I think in the 1940s or 1919 30s or something like that he asked I used to go to a great pundit scholar of Vedanta yoga not Turki be daunted it in Calcutta University and this novice his name was Mara Chaitanya he used to go and study under him so once and and he would come back there was an old Swami a old monk he was a nice stick brahmacari he was a disciple of swami vivekananda and he was blind he is to live in the main monastery so when this novice would come back from the teaching he would cross the Ganga go for the teaching and come back by studying under the scholar then this old blind monk would ask but I would say that what did you learn today so you have to repeat but what did the punt pundit teach you today in Bengali would say pundit Cavalli what did the pundit the scholar teach you today and this novice who later became my master he would have to repeat the day's teachings so one day what happened was this made us 8th and near my master he went to that scholar and he found this old pundit lying down and reading a book a new book and he asked master do you still have to study you know you're all like you're the greatest scholar in our generation and the old pundits said to him you know something if I don't learn something new every day I don't want to live if I don't want to learn something new every day I don't want to live and my master told me that that the teacher he said I was so impressed by this I came back across the Ganga and the old blind monk Soames awakens disciple was waiting there and he said pundit Kabbalah what did the pundits say oh you know the pundit taught me today he said he said that he said that if I don't learn something new every day I don't want to live and then this old Swami old monk Jan Mirage he said hmm that is good for the pundit but for the enlightened person that knowledge is not new every day it comes once and forever so this is the difference the pundits idea is good you should always have we should be like that pundit because that keeps the intellect key you are your mind is living if you don't learn you're not living as long as you live so long you should keep learning but that's one kind of knowledge we are not talking about that here we are talking about the realization of the true self the fourth and once that flash comes thousand years of darkness gone in a flash and it's permanent never goes away yes yes yes yes yes right what is the ego it is the I sense right now when I look inside and say in my mind I find a certain function which says I I it's it's a function of the mind a hunk are in Vedanta is called a hunk ara what is this function it integrates all other functions the memory is another component think of it as a nap the memory is a component which dredges up old traces and brings it forward the intellect is something which gives you comprehension the mind - is something that weighs alternatives I'm just translating the sanskrit definitions sankalpa be Kalpakkam mana miss joy at makka Budi a demon at Mecca anta karate ahankara ahankara is that function of the mind which appropriates to itself all other functions walking is going on ego is not working the body is walking with the help of the legs and ego says I am walking the tummy says hungry give me food give me food the ego says I am hungry give me food ego is not hungry but that's the function of the ego and it's not bad it's it gives unity to this little being but it's not you it is not you the whole problem is when I the consciousness having forgotten myself I identify myself with the ego and the ego identifies itself with the Waker and the wakers world and things going on there I become this little self what Vedanta tells you is you are not the function of the mind called the ego you are the consciousness in which the function of the mind called ego is bubbling up in Hindi Pavarotti hair and it bubbles up and does its work but you are not it the way to be free of it is to know yourself as I am the witness of the ego right it's possible witness as a function of the mind is what is called introspection the mind has a capability to look into itself that's the mind trying to witness it starts like a meditation exercise be the witness to your thoughts good exercise but it's not the witness meant by this one it's the mind trying to be a witness you know a condenser shooting when it's triggered Chevy Vega he says look Tana Sakshi okay are you know don't you feel that you are the witness and everybody says yes both but I got DNA get okay you're going to fall into a big big hole you've dug especially big pit for yourself what is that you it's a state created by the mind by deep meditation it's done in Buddhist meditation in some kinds of Atlantic meditation it's a good exercise but remember it's generated by the mind the moment the mind stops doing that you stop being that witness that witness is not the real witness the real witness is choicelessly helplessly it is the witness forever it's not trying to be a witness it is that which lights up the mind Shankar Acharya says mano buddhir hunka Rajasthani nom-nom-nom Cara I am NOT the ego I am NOT I what a contradictory apparently contradictory statement how can I be not i but i the real eye is not that small eye the ego proof are you aware of the ego when the ego ego works I understand I don't understand I have come here to listen to Vedanta are you aware of this who is the one aware of it but don't make that an object be that know the breakthrough is effort has to be done through effort but that ego that that witness of the ego the Atman the that one is effortless it shines effortlessly the breakthrough throughout that you to put effort you have to come to Vedanta class you have to listen carefully try to understand question you have to meditate strauber nurminen and indeed dance in a purity of purity of mind has to be attained to effort yoga bhakti ethical life all these require effort but this is just preparing the instrument once the breakthrough is made that illumination which comes that's effortless because it's you it's it's already there forever yes like seriously and I dug myself deep when I cut this distance between the my body and this weakness and I managed to hold on to it from like 5 to 6:30 so it's like an acute situation then suddenly when you apply it to others many others identify with what she's saying you understand what she's trying to say yes right now all right good this is what I want mean by having a conversation so here is an honest report and here is something that we can work with by the way just as a bulletin it's not the last word on the class in just the last meeting of the Vedanta study group the Wednesday class for the time being for this season what do we have the Tuesday class and the Friday class and the Sunday talks and so and so forth and that we go on yes the thing to notice there are several things which you said one is it was there from 5:30 to 6:00 to 6:30 good improvement but it's just that feeling of connection and being in it in the flow which was there from 5:30 to 6:30 and again it seemed to go away but what it was gone right that feeling of clarity then came the feeling of falling asleep then the feeling of awakening and experiencing all that clarity is gone all of that is happening to you did you not experience it did you not experience it that one which you which experience this the coming of clarity and going the coming of sleep and awakening that one is the Atman it doesn't go away oh wait that is the important thing this feeling of clarity Pleasant though it may be it's just an antidote to suffering when they're suffering in the mind I am awakened that sense of clarity to sweep away the suffering immediately in a trice but needed that clarity not that suffering are you you are the one to which both of these are dancing that is one point I wanted to make the second point I want to make is important it applies to not all but some of us here many of us through Vedanta classes earlier and now we have got some insight we've already got some insight give importance to the insight which you have already got not importance to the troubles which the world throws at you what weight age am i giving I have learned this I got it and forgot it now huge problems I'm fighting with the problems no I got something precious focus there these problems will keep coming throughout lifetime not important it's not the world trying to distract you it's your mind monkey mind don't pay attention to monkey mind pay attention to what the monk said really this is something it will change your life in may and in an instant the quality of my life depends on what I put my mind to and how much of my mind I give there what am I thinking about and how much of my attention am I giving there am i giving attention to this temporary tiredness that has come and all of my thinking is about that then suffering am i giving attention to the understanding and clarity which I had had that this tiredness is also an arising in me the consciousness which is not tired let me give attention to that in spite of the illness of the body this I learned from another great monk yesterday yogathon ji was mentioning him Raimondo Saraswathi he said something very interesting he was him I met a few times in in Haridwar one of the few I considered to be maybe spiritually enlightened those who have met he would say something often propped Janka other kuru give importance respect importance to it respect to it to what you have already got we've already got a lot how do you give respect pay attention to it what am I going to keep your mind there another thing which came out from what you said that practicing Vedanta elavil working shopping computer good this is one way to practice Vedanta important way especially when you run up against problems in life someone that power like a superpower it's like a superpower is summon it get into the habit instead of being miserable oh I was miserable I suffer suffer sever mind makes you want to do that good candidate for making us suffer yes please suffer yes I am ready to suffer sir no I will not suffer the moment you nasty mind you're going to make me suffer I will bring up the Vedanta and give you what the lesson you deserve bring where onto into play make it work for you good it's good certainly certainly very good right a few times when you start applying it this insight which you have already got not the great breakthrough which way of the Swami talked about which I will happen to me in the nth lifetime not for that the one which you have already got remember that great breakthrough which will happen is just a deeper realization of what we have already got now wait so yes hold on there's an important thing I want to share how enlightened people deal with the troubles of the world remember an enlightened person also is enlightened in a body we called Jeevan Mukta so there is old age and disease and problems and there are people who behave nicely with that person people who behave naturally with that person so worldly problems in some sense as long as you're in the world you will face that what is the value of enlightenment the value is here how does that enlightened person use that that realization like you said this is a story they're stories within stories there was a one of our monks swami duration and EG I never met him but he was a staunch non dualist who lived at the foothills of the Himalayas many of our senior Swami's including we catch it on Angie whom I met in st. Louis so he had a long association with duration D until the passing away of that swami duration g the great non-dualistic and what the swami duration g what he did was in all his decades in the himalayas he would go to the good masters the enlightened masters and collect from them the teachings it's special insights which he wrote down in a diary and because he understood Jatin ji maharaj is the person who can collect this and preserve it and publish it he gave that diary to Swamiji energy such energy has published parts of it in Bengali I'm sure he come in English very soon so one thing which reminds me what you said this swami durations used to visit a monk called shankar ananda not the shankar ananda of our order a monk called bhikshu shankar Ananda who was regarded as a Jeevan Mukta who lived in Haridwar in the nineteen I think maybe 40s or 50s a very unique kind of monk what you might call a crazy non dualist who lived on a little cot and there are so many stories about him our monks long duration the once asked him swami you're a great non duelist you know Gani a man of knowledge but where is your library I'm gana he's suppose to have lots of books where are your Vedanta books this is nothing there he's just sitting there he would just wear a loincloth and lie down and didn't seem to be the laziest person in the world he would just be relaxing all the time but he was but of the wisest enlightened masters of that time so this monk bhikshu son Shankar and they said oh I have books I have three books and I read them every day and every day this enlightenment who what are those three books Amazon Prime a lot of them the three books waking dreaming and deep sleep geography Swapna sir shifty-eyed in Potomac mighty I read it every day we all have those three books and we read it every day we don't get it he gets it what does it mean that these three books are telling us that knowledge every day of our lives anyhow he told another story too so I mean generations you who wrote it in the notebook and today itself was reading but I've read the story earlier also it's a little myth or I don't know how true it is you know Mongoose fights against the Cobra I've actually seen that happen some of you may have seen it happen so Mongoose they like fighting against the Cobras are very venomous now the story is a no-no biologists can say how true it is but the story is this the Cobra may sometimes sometimes Nick the Mongoose or just bite it and put a little of that venom into the Mongoose now that burning sensation the Mongoose rushes into the forest and it chews on a particular herb available at the foothills of the Himalayas which counteracts the poison and let's dispelled and the Mongoose comes back and can fight against the snake again now this is maybe it's not true but anyway there's a good example what the enlightened person does is you already you have that knowledge available to you when some sorrow troubles you when Maya troubles you sickness unhappiness depression nasty behavior from others hopelessness of life whatever is coming go and kill that little herb of self-knowledge I am the fourth the first three are they come and shine and disappear they are all nothing apart from me they are like a dream the the great things which happened in the dream the most miserable things which happened in your nightmares when you wake up the best of dreams and the worst of dreams the person who was very nice to you in the dream the person who was absolutely nasty to you in a dream when you wake up the two are same to you exactly like that so is the waking in this one consciousness this is the earth which the Mongoose of the enlightened Mongoose which you do that this is the way you should deal with problems in life don't monopolize let if you want to see something okay the witness that's another good question full of good questions but this is the last one you're allowed I remember when I was a student as full of questions more to show off my knowledge then to really ask that sort of teacher's pet you know so whenever the teacher would say saying I would raise my hand and Oh to answer the question the teachers were I would have the answers to all the questions teacher would ask a question so I would raise my hand one day the teachers walking he asked a question and I raised the hand before I could he grabbed my hand I understand put it down and I said yes you who answered to give us a chance to somebody else okay now the witness there is duality there follow this carefully even if you no understand the witness there is still duality when when you consider this to be a reality apart from you see the witness can we have two types the witness can be of two types one is the sang kyun witness who watches a separate reality separated from me I am The Watcher I am NOT part of the play it's a Broadway show on stage I am in the audience if the tragedies and the comedies of that show do not concern me I am unconcerned separate from it I'm enjoying it I'm a witness and you're free the problems of the play do not affect you in fact more the problems more you enjoy it that's one kind of witness but there's duality there because you are there and a separate play is going on apart from you that's one kind of witness there's another kind of witness in your dreams when you saw a whole world of things happening and you were there yourself and you experienced all of that when you wake up oh say oh I witnessed all of that but all of what you witness was not apart from you it was you alone who came as this year and the scene that is non duality that is advaitha witness what Advaita says is not that you are a conscious apart and apart from you there is this whole thing going or no you are the consciousness in which the Waker is seeing the wakers world Waker in Baker's world both are appearances in you again I'm reminded of what something swami duration under said what is enlightenment the realization that there is no existence apart from your own existence Swati rictus a table Hara the Sanskrit term so self a tilaka apart from the self citta existence of how absence the absence of any existence apart from your existence is enlightenment yet in that existence you can go on dreaming that's what happens in a dream in the dream is there any existence apart from you know that is enlightenment therefore whatever happens in the dream even if it's a nasty dream you are still unconcerned when you know it's a dream of course similarly adwaita is when you realize this entire drama is not a Broadway show it's a dream in your own mind like exact examples dreaming you so it's there there is no duality that self is a witness and what it witness is also within itself it's not a separate existence separate existence Sankey and witness Prakriti Purusha advaitha witness one without a second a Khmer word with um so others had two hands up yes L come to you yes yeah no it's not wrong it's very good for a scholar and it's very good for the internet keep learning let the intellect keep learning but enlightenment is not like that I get a new enlightenment every day no no all right very good and deep question are we getting all fantastic questions today what role does Samadhi play an important role but not an indispensable role in the path of knowledge which we are doing here through our demand of care generally muga repatha does not refer to Samadhi even when he comes close to Samadhi no mind Nnamani bhava he says it's a good aid what is Samadhi Samadhi is shutting down all awareness of an external world shutting out the world shutting out the body and the mind and yet you are awake because we do shut it all of it out in deep sleep but that's not a useful state Samadhi it's like deep sleep while you are awake sounds contradictory but was entirely possible and there are varieties of some artists so a devotee might try to get Samadhi not in this sense but when meditating on his beloved krishna or rama or like shri ramakrishna and kali and then actually get a vision of Kali that's called savikalpa samadhi and those you're right those realizations are many and they can happen one after another you can get newer and newer ones but note something about those realizations they come and go yeah Sri Ramakrishna even Sri Ramakrishna who had it every day but not continuously if you had it continuously you wouldn't have been able to interact with the rest of us so he gets it he goes into ecstasy is talking with the divine mother but there are times of the day rest of the day when he's not talking with the divine mother he's talking with you so those are particular states of mind attainable through strenuous spiritual experience the practice through japa through meditation all by the guru's grace all by pranayama their tantric Ria's all by awakening the Kundalini a variety of spiritual experiences are possible and they are good and valuable in fact better than worldly experiences better than worldly experiences but they are not what we are talking about here no but but focus of mind definitely is a prerequisite otherwise we won't be able to hold on to this yes no no no right but Dave one one thing must remember there may be a sense of going deeper why is there a sense of going deeper there may be a sense of growing clarity there may be a sense of growing stability why not because the Atman is growing deeper or clearer or more stable it is always as clear as it always was it's only that the mind is now remaining more and more with that and you feel I am more stable with I am I it is staying from 5:30 to 6:30 you might feel now that's the mind it's not the Atman you are always the self you always wear so that thing it's good to do that but remember it's not even necessary if the mind is crying oh I am having too much worldliness good practice Samadhi stay with the knowledge stay with the clarity then the mind will say I'm okay but a further stage of maturity is it's not necessary it's like looking at your face in the mirror ah now I've got it and the mirror goes away no no it's going away 5:30 to 6:30 then gone oh my god it's gone but after some time you realize whether the mirror is there or the mirror is not there what you are seeing is this whether you are seeing it are nice not seeing it where did it go no not where did it go it's here it's 24/7 in the sense that you realize it was always there not 24/7 since that in your mind always it will be going on I am Brahmin I am Brahmin I'm Brahmin no not like that yes it's like you know yourself what you are right now you the Waker you have a person you have a name you have an identity a story yourself you are not always thinking about it it's effortlessly there though even this thing is artificial your parents gave you that name your experiences gave you a life story even this is artificial but even that artificial thing of the wakers identity is effortless it's there once you make the breakthrough and go beyond that the real self imagine how effortless it will be there will be no question of trying to hold on to it at first then maybe trying to hold on to it and sometimes if there is problem in life if there is suffering in life then you may go like the Mongoose back to that otherwise it's it's plain always available a very good phrase is always available nikka proctor always available anytime you want it you get it instantly but you will see very soon there is no need for it also it's always shining forth it's perfectly all right yeah that will that comes later and but remember it's always there it's even even now it's there see always a test is suffering am i able to overcome my suffering at least say to myself honestly it's fine if it's not fine I read all the Vedanta and you're not working then it's a god ah yes three parts first negation second negation and then positive first negation of pramatta the knower second negation of premiere the known and third is pointing to the reality beyond nowhere and all the techniques of an internment for that all the teachings of Ramana measurement for that a khatma practice are if you take them up the Optima practicum apraxia means that the cognition of ego I I sense if you take it up right now it's available but what's available right now is not the real I immediately will see it's mixed up with body and mind if you say I I am sitting here I am this gentleman I am thinking this thinking this mind sitting here body if you inquire into it will give me some practical hints on inquiry very easy have you heard my the class on Rick Grisha vivica that's one big bunch a kosher vivica another way you see I am here and sitting and listening to you isn't it the Waker but what is Omer opener telling you you are not the Waker you are the witness of the Waker this Waker is different from the dreamer the one who was say travelling in Delhi last night he dreams that is a different one different person different world here is one person who's sitting here and listening to Vedanta and there is another example when it's completely blank what is the one to whom all three appear because you have to admit there is only one to which all three have appeared you are not three persons you are not divided into three parts you are one person you are one reality which is experiencing three here what is that one this is a technique this is our star a aviv acre another is punch a kosher vivica I Who am I this one but then this one is an object Trisha this is an object just like this do I say I am this pen no it's an object of my experience exactly like that body is an object of my experience go inward what do I find products life-forces is that an object yes go inwards what do I find mind I must be the mind but is the mind an object yes thoughts feelings emotions ideas desires conceptions memories that's the mind including the I sense is ego that's also in the mind that's also an object beyond that the understanding which I'm using to inquire this is a tool I'm using to inquire all this I'm trying to do which which I use for understanding mathematics to do the taxes to inquire into Vedanta ego the big yarn of my Akasha intellect but that's also an object it understands it fails to understand it does one thing and another thing the determinative faculty go beyond that you will hit a blankness something like the blankness of deep sleep but the blankness is also experienced by what and at that point used the tenth man story all of these five sheets you used physical this one vital this one mental I can't show you unless you're a telepath inside intellectual this one blank this one all of them are objects five objects to whom are they appearing like the tenth man one two three four five six seven eight nine that change has to be done that is them that is one more method of self inquiry it's called puncher Koshiba vehicle like this you need not do so much also Rama Rama she would give directly take it up he actually mentioned all of them in his talks all of these methods take up any one or take simply take up the I sense and try to follow it back you say no no how to follow it back please give me some clear instruction who asked that I asked that oh who said that who said that don't answer look inside I have found it who said that it's a Mogra unfailing it'll take you back one little advanced instruction there if you seriously follow it you will come to a blankness a deep peace a quietude very wonderful that's what God Apothic alterus a swather enjoying the Bliss of meditation there also you must ask to whom is it happening to what he never said hold on to the I thought what he says is inquire into the heart if you say hold on it becomes like a mantra III better to repeat Krishna Krishna Krishna the other than III I will become the greatest egotist ever know hold on he never meant repeat the I thought inquire into it dig into it follow it back this is the exact meaning of a karma practice Arum Shankar Acharya says a new Sodom follow it back right follow it back yeah follow it back don't try to answer the question if you have got an answer to the question Who am I purpose is lost you must break through and you realize you want that we're all questions cease not because you are falling asleep yes like what you just discuss and especially like related to Maya so it just seems that like if you're not enlightened if you're not realized of them like this fall intellectual knowledge is important to at least know what we can get to but how can we actually like realize yourself so like for example if you start doing meditation we concentrate our mind try to look at what is going on everything bulges because it just seems that without realizing I personally because I have read books and stuff like I've been trying to meditate for one unit it's just seeing that I have the knowledge but then when I get to the real world since I have not realised myself like I get caught in Maya like name-and-form always catches me and my whole thing goes out of the window and then I come back and I can rub curves and whatever I need when I get back but then at that point of time since I have not like it seem that I'm not I don't know myself even though like I have this intellectual knowledge that I've gained which actually is creating more problem than like what yeah so when you come to wait on to have some sort of problem then you start with on to concur you have some sort of problem plus way Danka problem i have to pay my tax days coming up to pay my taxes and have a health insurance then I can't find parking plus I am NOT enlightened yet one more problem all right I'll tell you something you are not listening and it's not uncommon I have many of you are not doing you see the answer has been told again and again and again it's right there in front of you if I show you necklace bracelet and tiara and you say yeah I understand intellectually it's gold but what more practice do I need to do to make it gold you have not even understood intellectually the word intellectually understanding is correct but it's also it can be used as an excuse to push away realization I have got it but immediately categorize enter this is the pigeon-holed of intellectual understanding just not realization please that's a electril now I need something more realization what do I need meditation I'm trying to meditate mind is getting concentrated or now it's not concentrated lifelong 40 years now next 40 years try to do that it's a good exercise he's a delicate balance has to be there we cannot dismiss meditation that would be foolish meditation is an excellent exercise one of the most profitable things to spend your time with but that's not the point we started this discussion with great misconception great misconception what is the misconception where is the Waker I want to find out the fourth Swami you said for self to reom now I am the Waker I understand this much it is available in waking state there is the dreamer who was there in my dreams there is the deep sleeper who I presumably was there in my deep sleep now you are telling me there's a fourth one then I have to go to the fourth stage the fourth state apart from waking dreaming deep sleep true or false see take the gold and ornaments example there can be three attitudes to it there is a skeptical materialists attitude we know what a materialist is like it's like somebody saying necklace tiara and bracelet these are real what you're calling gold is something theoretical is superstition there's no such thing as gold there is only necklace tiara this is the materialist who says here is the world Here I am matter energy time and space that's it Atman Brahman superstition that's a materialist approach approach one problem because samsara will never cease then you you have embraced this much this much is real that one superstition no it's like embracing the ornament is real but gold is not real how silly is that that's one second second approaches many religious people do a list it could be dualists like in the different theistic religions of the world who think of some separate God or in a more sophisticated way it could be the dualist of the Patanjali yoga or Sankhya who seems to think that there is a particular state in which I will be able to find the real self yes I am that ultimate reality but that's available to me only in with that one particular state so that person is like somebody says I believe that there is gold but necklace is not gold tiara is not gold bracelet is not gold you melt it into one lump then it will be gold and then into another dog no no no no it's an ornament now your songs are has started gold is gone no the advice in is one who says in the tiara in the necklace in the bracelet you find that exact same gold but you have to disregard the tiara necklace and bracelet it's in disregarding is not possible how can you disregard the yogi says the way to disregard is to melt it into a lump of gold wipe it out wipe out samsara in sanskrit called prety tea and experience wipe out the experience how can you wipe it out close your eyes no thoughts are going on shut down the mind easier said than done but yogas chitta vritti nirodh aha' calming the movements of the mind is yoga do it then only I am free but the gyani Manduca go to pada Manduca open assured says when you are awake you are that forth right now here here you are that one right now you know I understand it intellectually stop your pushing away enlightenment by categorizing it as intellectual what is enlightenment it is that intellectual understanding alone deepening into a reality where you yourself confidently will say I am the Turia I am beyond all problems that is the Ganaway but if you see you keep saying it Swami it is not working for me fine that's why Vedanta Hinduism in general has a full spectrum antibiotic full spectrum all right that one is not working step down meditation yes that's the thing very good I'll tell you how to sit where you keep your hands close your eyes breathe in this way hold your breath in that count release your breath to this much count we draw the senses concentrate here and there are so many imagine the Lotus in this way the light radiating from that the divine phase of your Ishta devatha focused there it's wavering bring it back again and again whole technology of meditation is given until the mind settles down calms down clarity happens oh I am that forth I was always there I told you so from the beginning no that is not happening it's too difficult I fall asleep mind is scattered fine don't close your eyes open your eyes put the picture of Salaam Krishna there look at the picture sing the song Varsha I worship with flowers put your emotions there love God alright let's let's let's work slowly you see this this thing's this many people have this question I have not experienced it fine there are different ways to approach this Yoga will say you have not experienced it you are right you have not experienced I will make you experience it these are the techniques don't just listen I will tell you you sit like this here is the mantra repeat it 10,000 times in a day morning two hours even in two hours come back to me after five or five years okay this is one approach you will experience it even if you don't you will be too scared to say anything but because I might give I might increase your any I'm joking that's one way that is the yogic way for those who are saying I want to have another experience this experience this is what is this this waking and this is just everybody has this experience what is spiritual about it all right you want an extraordinary experience that is the yogic way mystical way as distinguished from that you know what Vedanta say to you when you say that weight experience you say are you experiencing something now no no I'm not talking about that alright not you're experiencing something are you seeing hearing smelling tasting touching yeah you are wait wait wait again you move slowly slowly step by step with me are you seeing this pin seeing this pin okay stay with it you're seeing the pen with your eyes close your eyes you're not seeing the pen anymore fine but physically you're not saying when you're I'm going much more slowly you're moving much faster than me I have to slow down I am very slow in Vedanta is very slow Mark Twain is to say somebody told him to hurry up Mark Twain said I have to speed this and slower so slow when you close your eyes you are not seeing it when you open your eyes you are seeing it that which you closed and open that is your eye those are your eyes put your attention there not theoretically actually physically feel your eyes if necessary close them if necessary touch them you feel your eyes attention is there now close your eyes inside thoughts are going on tell me one or two thoughts I'm thinking about what you are saying that's the mind bit you put your attention there that's the mind put your attention dude I am thinking about what you are saying something is going on there that is the mind all right are you with me and you understand what I am saying the English words and what I'm telling you to do this understanding that says that's also part of the mind right yes that understanding is called intellect would be yes very good that's what the stay there with the booty try to go almost like a physical movement try to go and see what is there beyond the body you will come to a blankness nothing really if you say beyond the mind even have a blankness of the mind is that true or not okay patterns alright random patterns are coming deeper eyes closed random patterns are coming - what are they coming - something the random patterns are coming - something the mind is say thinking about the Swami's words - something dies and or opening and closed - something the pen was appearing what is that thing - which the plane appeared to which the eyes opened and closed - which the mind was functioning thinking about Swami's words - which now random patterns are appearing what is that don't answer try to physically deep be there physically means actually be there I just don't know as a thought and effort a result of your experience that you have reported to me very good what experience that I just don't know don't try to give me an answer be that I just don't know difficult to Express that's why I said I just don't know who saw that it was difficult to express gently open your eyes do you see how the direction I pointed you in follow that that which to which the patterns were appearing that which recognize that which illumine difficult to explain difficult to express that one is the one which which saw your mind that one is the one which saw the opening and closing your eyes that one is the one which through the opening and closing of the eyes or the pen is that one theoretical is this pen intellectual are your eyes intellectual or theoretical is the mind intellectual or theoretical is it a theory or do you actually actually experience your mind then the one which is experiencing the mind which you say I can't express it that is not a theory that is not an intellectual thing it is the most real of all things it is the gold of the ornaments compared to the gold the ornaments are also theory the skeptic the materialist says your God Atman is this theory the enlightened person says your world is just a theory nobody has ever seen a world outside consciousness dispute it you can't should we stop here a very good discussion thank you this is how it goes actually this is how teachers many of the questions we're really what I wanted takeaways from this class remember the mongoose remember the fact that you have insight already most of us some have not but most of us have got valuable insight remember the fact the advice of Rahman and the Saraswati that prop the Gion Kadir kuru learned to respect what you have already got you have got this knowledge some of you have got a mantra from the Guru some of you have got devotion in your heart to God in all the patch you have got something already spiritual respect that use it call it up like the Mongoose whenever the Cobra of Maya scares you makes you suffer any kind of suffering in life apply it immediately name of that it's unnameable it is you it is I it is the self it is story and whatever name you give it no use giving it names no use giving it names you have to notice it and you realize you are it right now suppose you ask the question who is experiencing all this what's your name Anu you say who is experiencing all this the obvious answer to you to yourself we will say Anil I Anil am experiencing this the next question will be what am i what is Anil is Anil Abadi then the whole process will start is Anil the prana is Anil the mind is Anil the boot you go deeper and deeper and deeper until the name Anil it will point to something deep inside you which cannot be named but you will realize it by yourself that is the same ok good point to end yes we'll do that definitely we finish it by the will of God by the wish of God prayer the blessings of God we will come convene to finish the this will start again next session not this session even the lamps are burning out chanté chanté chanté hurry he own that sat sri ramakrishna aparna must