Video 52

53. Mandukya Upanishad | Chapter 1&2 Summary

Oh petrm Carini bish a new yama diva petrm pasha moksha yatra steer engage touch toboggans hasta new he'ii be Ashima diva hittin da da who was Tina Indra British Abba Faustina pooja Vishwa Veda Osteen a star show our astronomy 16 Oprah hospital Dada - ohm Shanti Shanti Shanti so this class I think among all the classes at least for me it was the favorite class I think some more people have come let's take a look Shashank and so I was really keen to resume this class as far as possible in a classroom format so that people can interact and ask questions so if you remember we were studying the Manduca carica in the Vedanta study group on these Wednesday classes we used to have it in the afternoons and before I left we were able to complete most of it we completed three chapters so the Manduca carica you know the the structure is the the core text is the Mundaka Upanishad which is a very short but very powerful very important Upanishad so only 12 mantras but on these 12 mantras go Rapada acharya wrote his carry cos a commentary in verse form so that was in four chapters the first chapter called a gamma proc arena our gamma means Upanishad so the first chapter includes definition so first chapter of gold Apophis monocoque arica includes Mundek Upanishad plus goda padas commentary the second chapter white at caprica Rana is only the commentaries of of gold upon Acharya with which the more 38 for says no Punisher is not there Upanishad is finished in the first chapter I think some more people have come yeah then the third chapter is called the the Advaita Pro carnem the chapter on non duality that also includes that's also composed of caracas made of go deposit area and the fourth chapter is the alotta shanti pro carrera mulatto Shanti means quenching the firebrand now of these four chapters we have completed the first three chapters one two and three the first three Pro Coronas are complete only the fourth procore owner remains and that is the largest the most important teachings have already been given in the first second and third precarious but we have to complete the whole text so the fourth procore Ana is ahead of us it's a very interesting chapter with a miscellany of very different topics many different philosophical views are taken up and considered by guru pada Shankar Acharya he says about these four chapters together sorry Bob a lot Sahara sand raha put'em in American Ashutosh talmidim these four chapters contain the essence of all Vedic so the entirety of Vedanta is in these four chapters what I'm thinking of doing today is since we did all this almost one year uh practically one year ago because we ended before summer last year and to refresh our memories what we will do is in this class that is today's class will do a little revision quick revision of what has the ground that has been covered so today's class I will talk about demand opieop initial itself about the second chapter that is the writer typical and we will stop there we will discuss in between also if you have any questions you can raise that little blue hand and go to that participants box at the bottom and then you click on it you will see it as an option it will come up option raise hand so you raise hand in I can ask the question Shashank will unmute you and and that you can do at any time and once in a while all I'll also stop and see and ask if you have got any questions if you cannot find that little raised hand icon doesn't matter there's a chat option just type it out that I want to ask a question or type out the question itself so sheshank will be constantly monitoring if people want to ask questions he will enable the device audio chapter one it includes the Manduca open issue and the message of Vedanta you know it's pretty simple actually Vedanta can be this vast literature of Advaita Vedanta it can be stated very simply even even one little syllable ohm is the entire Vedanta is there if you want a little more detail then the maha vaakya s-- that tama see that thou art a humdrum has me I am Brahman Rajan mhmm consciousness is Brahman or in this very open a shop in the Mundaka Upanishad there is a maha vaakya I am Atma Brahma this very self is Brahman so that contains the entirety of the message of Advaita Vedanta if you want further expansion then Upanishad is there the major Upanishads are there with Shankar Acharya is commented upon and the entirety of the upanishadic the advaithic literature is there to explain this so in a very brief form if you want what is Vedanta ohm little bigger tattoo Amma see or I am achma Brahm like you your own self is the ultimate reality if you want to understand what do you mean by Atma what do you mean by Brahman how do I know that my own self is Brahman what is the result of this knowledge all of that then welcome to definition so in the mandoke you open assured we remember this is the first chapter of this Manduca rica remember the the Upanishad said so I am NOT much a to spot this Atman itself is Brahman I am Atma Brahma so I am at much but this admin ourself has four aspects four aspects what are these four aspects we all know the Waker either Waker and my in the world that I experience the waking world jog-trot our star the baking stage where there is a Waker and awaking world then the second aspect of the self second aspect of the self is the dreamer that means I in my dream state and the dream world that I experience swapna a star then there is a third state of our experience third aspect of the Atman which is sushupti deep sleep so I in the state of deep sleep and the blankness that I experience in deep sleep that is sushupti now these three aspects are known to us but what doop and so definition is not really about waking dreaming or deep sleep it's just using them to point out the fourth so what is that fourth Godfather gives it a name turian and Shankaracharya also uses the word Turia the word Torre actually is not used in the open I shoved original open ition but gorup other uses the word tunia and that has become so well known in advaitha Vedanta Toria just means in Sanskrit Toria just means for number four for with respect to what waking is one dreamer is to deep sleeper is three and the fourth the tour iam that's the real Atman according to the Manduca Venetian what is the nature of that fourth we saw that in detail in the seventh mantra of this man Duke Upanishad the seventh mantra don't get confused between Upanishads and karika Upanishad is the original text and the caracals are the commentaries on that written by goda pada in the open Ishod which has 12 month rest the seventh mantra talks about the real nature of the self what we really are and that's a very powerful mantra I will repeat it here again it goes something like this non-top ragam NEBOSH Begum no riot oppression oppression economy opera Jamna premium ad Rustam abdu'l-bahá diem other stomach yamaha yama grahyam election imagine tiem of the opposition a khatma practice Arum prop enjoy pasha mom's anthem shiva madhu item totem money intesa at masa be gay aha what does it mean that fort is is not the not the dreamer nan top-ranking where the awareness is turned inward in the mind dreamworld it's not that it's not the waker what we are right now it's not that it's not the deep sleeper what we experience in deep sleep it's not something in between it's not that it's not this is not bread gam Shankar Acharya says program here means the omniscience of God issuer knows everything at once so is it are you talking about God here not even that not pranking we're not talking about God who is omniscient Shankar Acharya comments their yoga but saruba wish our gastric tone that means knowing everything altogether that is the cap capacity of Ishwara is that what is meant by turian our real nature no in not talking about God here so is it unconscious then up red guys no not even unconscious other ystem literally it means it cannot be seen but other ystem is it stands for not available to any of the sense organs so the self cannot be seen you cannot be heard smelled tasted touched so you cannot perceive it by a sense by sense organs you cannot you cannot grasp it by the motor organs also that means you cannot walk to it I can I go on a pilgrimage to the tour iam like you go to maybe Banaras or Tirupati or something no you cannot grasp it by motor organs can it be put to some use obviou bihari omit is does not enter into any particular transaction you cannot use it to attain something else then can you conceive of it can you think about it can you speak about it attend diem up the opposition of the opposition means it is not something that can be expressed in language you might say for something that cannot be expressed in language you sure are speaking a lot well there are different strategies to get around this words cannot directly denote it but for example if you cannot say something what it is directly you can always say that what it is not Natan eighty it is not this it is not that that's one strategy there are five different strategies but we will not go into that how do you punish it after all who punishes our only language their words and if you say the ultimate reality cannot be expressed in words then what is the opener to do what will it do then what option does it have so they have evolved different strategies how to express something that cannot be expressed one is this not this Natan eighty by saying what it is not if you cannot say what it is you can say what it is not another way is by paradox higher than the further than the further is nearer than the nearest larger than the largest smaller than the smallest using paradoxical language there are other ways by implied language different ways of about four or five different strategies top initials use so up the opposition then can it be inferred can be used logic and reasoning to find it out no it cannot be inferred there reason so info inference means that I see something in for something else like the classic example of there is fire on the hill because of smoke so we know that wherever there is smoke there is fire so when we see smoke and we do not see file we can always infer that there must be fire there that's why there is smoke and that's how the fire brigade you know the the rushes of fire station knows that there is a fire going on because it can see smoke in the skyline somewhere can you infer the ultimate reality like that you cannot it's and there are technical reasons why you cannot a khatma practice Arum the only so now the open assured gives a positive approach so you have told us till now what it is not then what is that ultimate reality the positive approaches this that this sense of I ah hum I if you trace it back this was Ramana Maharshi is a special method with who am i the inquiry of who am i if you trace it back to its source it will point towards the real self the fourth prop enjoy Pachamama very beautiful word it means there in our real self there is the it's the the negation the disappearance the silence of the universe the universe is not there preppin cha means that which is made of five elements this entire cosmos is made of five elements in the ancient cosmology so that is not there that does not exist in the ultimate truth reppin chopper shaman you know Advaita Vedanta in brief can be described as brahma satyam jagat mithya brahman is real and the world is an appearance so this prevents your passion word it means that the appearance nature of the world the world is an appearance it's not a reality by itself sanctum it is peaceful it is beyond all suffering so it's beyond the coronaviruses and the no coronavirus in the terrarium Shanta Shivam it is auspicious it is bliss it is fulfillment what we are looking for in the waking and the Dreaming states and potentially what goes into the deep sleep so in the three worlds that is waiting dreaming and deep sleep we are chasing something fulfillment that's not available there but it's available in our real nature Shivam is fulfilment our and auspiciousness ad vitam non-dual that forth is actually not the fort it is the one you see first second and third waking dreaming and deep sleep they are not to be counted they are not a second reality apart from the Turia theory as non-dual non-dual means no second there is nothing else apart from it what happened to the waking dreaming and deep sleep they are appearances they are not realities the reality is only 2d and I have given the example the classic example is gold and the ornaments for example so if there are three ornaments you know like a ring or a tiara or a bracelet and then somebody tells you about gold the fork first of all gold is not an ornament it is the material out of which the ornaments are made and from the point of view of gold there is only one you can't Q cannot count a tiara and a bracelet and a ring and gold they are not four things there is only one thing that is gold if you want to count the ornaments three ornaments if you want to count the gold only one similarly if you want to count the fourth that is the pure consciousness of the Atman there is only one non-dual there's no second thing apart from it a dry tongue then why is it called the fourth it is called the fourth only with when you're counting as waking dreaming deep sleep real self one two three four but really it is not the fourth totem money and the people in ignorance think that there is a fourth reality called the Atman but actually the Atman is the only reality the self is the only reality which appears as you the Waker and your waking world you the dreamer and your dream world you the deep sleeper and the potential darkness of deep sleep so what is all this - what does it have to do with me sir Atma that is the self it's you we are talking about you that's why advaitha is so interesting it's about us it's our our real nature sorry Ganga huh this has to be realized not just read about not just theorized about but as a living real realization why because then only we overcome sorrow and suffering and we permanently safe beyond the sufferings of the world that is the final solution for coronavirus vaccine is temporary solution so everything else all kinds of suffering they come to an end when you realize your nature as that non dual self this has to be realized so this is the first chapter one more thing I should add that first chapter it gives you a meditation on ohm it's basically the whole chapter is written as an explanation of ohm ohm you remember can be thought of as four aspects uh hmm if you combine them together it becomes ohm ah and ooh the two syllables are and Oh together becomes oh by the rules of sanskrit grammar and mmm put them together all mmm becomes ohm and the silence after that so that's the fourth aspect first aspect a second aspect ooh third aspect mmm and the fourth one is the silence after each chanting of the ohm and then the open Ishod correlates these four aspects with the four aspects of the self or with the Waker you with the dreamer mmm with the deep sleeper and the silence with the turian and this is a method like a shorthand you can think of the Manduca open assured as an explanation of ohm what does all mean if you want to say not just a mantra to be chanted not just for meditation or for concentration for calming the mind but also philosophically what does o mean so it means this this man took your initial what it is say so that was the first chapter do we have any responses so far are our people okay so we have one person who raised a hand our June Rutter no Shekar yes yes I can hear you with the space but yes correct yes this the simple answer to this is are you unaware of your experiences of course not otherwise it wouldn't be our experiences and you are Brahman so Brahman is not unaware of its own manifestations Brahman is certainly aware of its own manifestations how this question arises because we think of Brahman as something mysterious powerful wonderful but just think about yourself so Brahman when it does not know it's been in the unenlightened Jeeva who is really Brahman is the Jeeva aware yes it's aware of what waking dreaming deep sleep and when that Jeeva becomes enlightened enlightened means what I am from an ayah mock ma Brahma I am that reality which underlies all three states then also then also the same Brahman the same thorium through the Jeeva nature body mind which are still there now other people will call you Jeevan Muktha earlier people were saying is an ordinary fellow but now they'll say Oh Arjuna's Jeevan Muktha what does Arjuna now see I am Brahman and here through this mind and body eyes are still seeing forms ears are still hearing sounds you're still tasting touching all those things are there but you realize that everything is I the pure consciousness appearing in all these ways so whether in the state of an Enlightenment or in the state of enlightenment Brahman is always aware so Brahman is cons its consciousness itself there's no question of it not being aware it's either aware of its manifestations in waking and dreaming or aware of the resolve state of manifestations in deep sleep same Brahmin with the body of Maya now appears as Ishwara so Ishwara is aware of the entire universe is aware of the entire physical universe entire mental universe and of blankness of the entire resolved universe in the state of pralaya so Brahman is always aware yes that's it can be had two more questions I think can unmute them premiere Basu yes and his consciousness yes correct so please don't get confused with the terminology different people use different terminology but they mean the same thing for example in the circuit that this case lot of people get confused because awareness and consciousness two words are constantly used in a circuit at those books remember they were translated from Marathi so he was speaking in Marathi and those were the words that he used for translated into awareness and consciousness but don't get confused in that that ultimate awareness consciousness whatever you call it is the nature of the Atman through the mind and the sense organs it becomes this MP empirical awareness so this awareness which we have right now is not that pure consciousness it is that pure consciousness working through the mind so when the pure consciousness appears in the mind that awareness which we feel right now that is called Chi De Aza reflection of that awareness reflection of the original awareness that Chi da bahasa illumines the mind and through the illumined mind the sense organs are also human so we get the conscious experience of thinking and seeing and hearing and smelling and tasting so this is this is what you might call empirical awareness mr. conductor calls it consciousness and the original consciousness necessarily doctor calls it awareness but in the translation only I when he says i ramana when she says I that I which we I feel right now it is this a hunk are only but the sound car itself is not the reality but when you trace this Cara behind the encourage that consciousness so I hung Cara points to that consciousness so when you say a humdrum ask me it is not that your hunger is Brahmin it points to the real nature behind the ahamkara which is datoria those whose questions have been answered you can there's also a way of lowering the hand because otherwise your hand will still be up okay I'll take one more question if you have one more for me Shashank shangkun can you yes the silence after ohm remember oma they are used to represent the waking dreaming and deep sleep and the silence is used to represent Victoria so all becomes like a shorthand when you recite omar think of ohm the entire teaching of the man to be open assured comes there so that's that's one level of understanding but there is a deeper level there's no time to explain this you have to go back to the first chapters teachings by the way this is a good time to point out all the classes which we had are now publicly available on soundcloud so if you search sound cloud server prior and I can send you the link also so all of them are there all the classes if you want to do a detail revision if you have the patience to do to do that all those classes are there I'm going to give you the link in yes in the chat so all those classes will be there there you will see I just give you a hint here the silence not only represents terraeum but this may be confusing but in a deep sense it is deuterium then you don't have to then the silence is not the physicals so silence has two aspects one is the ordinary silence which is the absence of sound so it's very noisy then all noise stops it's very quiet or you see silence but that's the absence of sound there is another silence which underlies the presence and the absence of sound it is always there to liam is the witness of that silence see silence which is the constant silence which underlies sound and the absence of sound if you think about that you will comes it'll point straight to you the consciousness it is something experiential so the silence is not only representative of thorium thorium is that science but that silence is not just physical absence of sound it is consciousness itself okay let's now today by the way I'm a little bit in a hurry so I will have the class for one hour as stated next week onwards we will take the class on till 9 o'clock so 7:30 to 9:00 approximately that's the house to do in the Wednesday afternoons about one and a half hours so it gives us enough time at 9 o'clock Eastern Time I know there are people from other parts of the United States and a few from India which is very early for people in India so yeah so next week onwards we will take more time the reason I'm a little bit of hurry today is that I have another class today which had committed to earlier a group in San Diego and they are approximately I hear there are thousand people waiting up on zoom' so that's a class later tonight all right I will also do a little revision of this second chapter so today we will go up to the second chapter take a few more questions whatever you'd like to ask and then we will stop and next class next Wednesday we will take up a little revision short revision of the third chapter and start the fourth chapter four chapter is - aunty priek arena which is what we are supposed to do so next time we will start that one and a little short revision of the third chapter so there's a question how do you lower the hand so you go to the hand on your screen and when you when your cursor goes there you will see there's a little thing that lower hands so it'll go down by itself but probably borrow your hand is already lowered so don't worry others hold on to your questions we will see if you've got time then to have the those questions second chapter ii chapter is called white a theorem the word white Athiya comes from boy determines falsity so we taught our data means as such odd earth as it is in sanskrit tata batata means not as it is means false data means as it is means as it is really and this earth a means not as it is really so false why that term means falsity the chapter which tries to show the falsity of the universe why did this chapter suddenly come up remember in the seventh mantra we saw a word prop enjoy pasaba prop enjoy pochamma the silence of the universe or the disappearance of the universe in your real nature and that would be nice actually it would be very restful if the universe along with coronavirus disappears for some time at least in your real nature the universe is is an appearance it's not a reality now how do you prove that this is an important topic in a greater vedanta because Advaita Vedanta as I said you can express it in the famous phrase half a sentence brahma satyam jagat mithya Jeeva Brahma Havana para Brahman is the ultimate reality the world is an appearance what about me am i real or false you are brahman you are that ultimate reality Jeeva from Haven Opera now that second part of it the world is an appearance world is not real some people love it wonderful that's what I always felt some people get very upset how what do you mean world is not real but there is a technical meaning to it what does it mean mithya falsity falsity does not mean completely unreal what do I mean by completely unreal completely unreal in sanskrit is called a set or torture that which does not exist and does not appear it does not exist like a square circle it does not exist there are no square circles and it does not appear it also you cannot see it nobody has ever seen a square so you can't see it it's an impossible thing so in sanskrit classic examples are they have the Akasha kusuma sky flower a flower in the sky it doesn't exist no no such flower there are flowers and there is the sky but there's no sky flower rabbits rabbits horns shush shush ringa that means the rabbit doesn't have horns but it's an example of things something that does not exist and nobody has ever seen it then there is that which does not exist but you see it so error or illusion or dreams so for example the snake is not there it's a rope but you see it as as a snake by mistake error or the water is not there in the desert but you see it it's a mirage but you see water there by mistake so that is called mithya or false our dueto vedanta claims that this world which we are experiencing is like that it's a very radical shocking claim is like what like the water in the desert looks like looks like that but is actually not there like the snake scene by mistake in the rope looks like a snake but actually it's not as not a snake like what we see in dreams it seems to be real but when you wake up you see oh it was all a dream like the blue color in the sky it seems to be blue but the sky is actually not blue it's an optical illusion so it's an effect of of light so world is like that the world which we consider to be real it is like a dream goroh pas de uses the second chapter to prove that using reasoning not just because the opening shots say something not because scriptures say something but by reasoning so that we can all understand why the world is an appearance so I'll quickly run through what we did in the second chapter the core arguments what God about the does is in this entire chapter he tries to show that the waking state is also like the dream state waking state is like the dream state in what sense because see world is false when you say world is false in the language of Mundaka Upanishad what does it mean it means that the three states are false waking dreaming and deep sleep world what do you what is the world in the in demand opieop initial world in demand opieop initial is the entire waking world plus whatever you dream about plus the the blanks blankness of deep sleep the potential state of deep sleep the entire waking world is called the growth of the physical world the entire dream world is called the subtle world what is in our minds and the deep sleep is called the causal state gross subtle and causal states all are false stole a sukshma karana all three are false and to show this go to father in his arguments he takes the example of the dream why the dream state because in general we accept what we saw in the dream is false we don't say that what we saw in the dream is true so you know children have for example I was thinking children sometimes have imaginary friends and the parents know that that's an imaginary friend that the child imagines the friend it does not exist so you cannot say that that my son or daughter has 10 friends 9 real ones and one imaginary one No so there you have to say that the son of the daughter has 9 friends but the imaginary friend does not exist you cannot count it along with the other friends similarly whatever happens in dreams events people we meet objects that we and that we find in the dream state they do not exist in the waking they are all in the mind gota pada takes up this in the first three verses what gora pada does is he establishes that whatever we experience in dream is in fact false because he's going to use that as an example so let's be all on the same page after going ahead nobody somebody should not come up and say that but it dreams are also real no dreams are false so to establish that he he shows the reasons the style of argumentation in Vedanta is Shruti you Keanu pootie Shruti means you have to give relevant quotations from the Upanishads yukti means reasoning and what he means experience show by reasoning and experience and from the open ishod's what you're arguing is true dream is false why what's the reason he says because what you experience in dream cannot be there because of reasons of because of inappropriate inappropriate or inadequate time and space what does that mean if you remember we did it last year so you see an elephant or you see I see Central Park I'm walking and I get up in the morning and I see oh it was a dream now Central Park was not there because that Central Park I saw and it was in the dream why if it see none in my mind in in this little head the whole or Central Park cannot exist it's impossible there isn't adequate space even if you meet the the shortest person on earth still there's not enough space for that person to be inside your head basically he's giving a very simple argument all the things and places and objects we see in our dream they actually cannot exist inside the head inadequate space in appropriate time so I dreamt I was in Balu or mutt in India and then when I wake up in the morning I say that no that's impossible I really it must have been a dream although it was very vivid I really couldn't have gone to balloon what Disney not enough time I went to sleep late last night woke up early this morning there wasn't enough time for me to go to that place and come back time does not match space does not match so for these reasons dreams are false and experience also shows it the moment you wake up you dreamt you met your best friend in your dream but if you ask your friend he'll say no we didn't meet so you're waking experience cancels your dream experiences what you you are having pizza and you put it in your refrigerator and you know in your dream you woke up and ate the pizza from your refrigerator in the morning your experience shows no you have not eaten it it's still there in the refrigerator so you're you're waking experience cancels your dream experiences therefore they must have been false and he gives relevant quotations from ravenica position to show the dream experiences or false basically because so basically establishes what you experience in dream he does not say that you did not dream you dreamt but what you experienced in dream and what you thought during a dream was real is not real it's canceled when you wake up similarly just as the things you experience in dream are not real similarly now is what the main argument he wants to present similarly what we experience in our waking state is also unreal why we will say well that's a stunning claim can you argue it out yes he says he gives two reasons this is very important a sense of gorup others argument in the second chapter two reasons the first reason he says by the well-known reason if you remember we did it last year he says infuriatingly because of the well-known reason waking things are false proceed a neighbor hey tuna what is this well-known reason the well-known reason is not at all well known maybe it was well known to him but it's thank God we saw we have the commentaries of Shankar Acharya on all of this so we understand what he meant the reason is there's two reasons to show that the waking world is as false as the dream but always false like the dream world first one that which is an object to consciousness must be an appearance that which is an object drishya must be an appearance must be false drillship to admit their thoughts because it is an object this sounds outrageous you know what the argument is argument is just as you saw the snake on the rope or the water in the desert or the blue color in the sky you saw them but you know that they're false similarly you see the rest of the world and you know it is false how because in I for the first time I heard this I remember asking the teacher no no the argument does not follow we see the snake and then we correct it and say that oh it's a rope I saw the snake but and now I say it's false but I see the rope and I don't say that the rope is false I see it's true that I see sometimes erroneously I see illusions and they are false but I see so many real things also so just seeing itself does not make something false yes that's incredible it cannot be we can't believe this but this is the thing of that Jewish word hood spa the cheekiness the the radical nature of advaitha this is a logic to this what is the logic is this a thing is real if it exists by itself so for example why are the things in the dream not real because you realize they were entirely in your imagination they really did not exist outside you know normally when we look at the world I'm eating a piece of bread I don't think that the bread is in my mind I'm thinking about the bread and I'm eating it I'm enjoying it but I also think it's really out there I can touch it and see it and something out there which I am now eating now if it does not exist if it exists only in the imagination we call it false it does not exist outside what are what Godfather is arguing is all that we see an experience we experience it in in consciousness without consciousness you cannot perience it where is the proof that the objects that we experience exist apart from consciousness exist by themselves exist independently you cannot prove it to prove it you need consciousness whenever you experience something after all what is experience consciousness illumining something so even a waking state experience like say this thing so I am awareness awareness working through the mind and through the eyes see is this pin but this plane is is appearing to be in consciousness is it ever possible for me to prove that this pen is real if to show that it is it can be experienced apart from consciousness but that's technically impossible it's literally impossible experience means consciousness has to be there do you see the argument without consciousness no experience without experience no proof of this pen so it's a subtle hardware took me a long time to get whatever cement but it's a very stunning argument everything in our universe whatever we think it's all we are thinking in awareness so I thought from awareness there is no proof of anything and there's no proof of it what's the use of talking about it so he says because it's an object to consciousness therefore it must be false reject wat mithya what a stunning claim you see why it's so stunning when do we say something is real when it is an object to our consciousness we say it's real we see it hear it smell it taste it touch it therefore it is real gotta bother saying therefore it is false because apart from consciousness you cannot conceive of an object you see an object is an object to consciousness okay so this is one reason it's worth thinking about the second reason is similar to this this is on it get caught because of the non eternal the transitory nature of everything now what does he mean by this that which does not exist earlier which comes into being and afterwards does not exist again it can be real and that's the nature of everything in this universe did not exist at one at one time was born exists now and disappears afterwards but God our Father says even when it seems to exist it does not exist it's an appearance it's false why this is the concept of borrowed existence anything that is borrowed will come and go I've given the example of say a hot stove we are burning our Europe cooking a potato so hot potato but the potato is not hot by itself it is borrowed its heat from the boiling water water is not hot by itself it's borrowed its heat from the hot sauce pan sauce pan is not hot by itself it has borrowed its heat from fire but the fire is hot by itself as long as the fire is there it will be hot what is the difference you will notice saucepan boiling water or potato they are hot now after some time they will not be hot before this they were not hot they gain and lose heat why do they gain and lose it because that he did the other had they have is borrowed heat it's not their own this is a very sign of not having its own heat is that it's sometimes hard sometimes not hot but the fire is always hot because it fire is intrinsically hot this is an example now suppose existence were borrowed then what would happen remember heat is borrowed means sometimes cold sometimes heart cold becomes hot again becomes cold that is borrowed that shows it is borrowed heat borrowed existence borrowed existence it will mean that sometimes that it did not exist comes into existence disappears from existence it goes away so being born and dying created and destroyed that is a sign of borrowed existence so what does that mean so what everything in the universe is like that it is born and it's destroyed created and destroyed born and it dies that means everything in the universe has borrowed existence so what if it has borrowed existence they it existence it must have borrowed it from something does not have existence of its not having existence of its own depending on something else for its existence that is the definition of falsity mithya it cannot exist by itself imagine and I just think that's that's false snake it depends on the rope for its existence the water in the desert the Mirage it depends on the optical illusion of the heat and in the air for its appearance all the dream objects and persons it depends upon your mind for their existence similarly this entirety of the universe it depends on Brahman on on you on the consciousness for its existence because it cannot exist apart from you the consciousness therefore all the objects are false so two reasons he has given to show all the objects in the waking state are as unreal as objects in the dream state before I take questions God our Father he handles some objections see you are trying to reduce waking straight into dream state normally we don't think like this well that's why it's Vaden that's why it's shocking if you thought about it normally I was just reading Bertrand Russell today common sense he says common sense is the metaphysics of savages if it goes against common sense is the common sense he dismisses it's the metaphysics of savages yes so we're on to say something that's completely against common sense our common sense tells us waking is real dream is false Ghora Pardo's Vedanta now it's a little advanced Manduca carroca it says waking and dreaming and not different immediate objection like the pure Berkshires they would have raised a little blue hand like this question if they had zoom in those days what is the question for questions and quick answers you will begin to see what go to father says one question no no no dream object and waking object cannot be the same because waking objects are useful dream objects are not useful I have got a pizza in my fridge in reality if I eat it my hunger will be satisfied but a pizza in the dream will not satisfy my hunger water in the dream will not my thirst real water in the waking State wins quench my thirst very easy answer go to father says in the dream if you feel hungry then the only dream Pizza will satisfy your dream hunger all the pizza from dominos will not satisfy your hunger in the dream if you feeling thirsty in the dream there'll be water which you drink all of it is in the dream but that satisfies your that quenches your thirst so utility objects in the dream have utility in the dream objects in the waking have utility in the waking state not in among each other therefore you cannot say utility is the is the sign of reality some Buddhist schools use this Arthur crea character impractical efficacy is the is the mark of reality but this argument shows in dream state suppose you say a practical efficacy is the mark of reality then in dream I feel thirsty I drink water in the dream then the dream water will become real because it quenches my thirst then and the opposite water in the waking state it's there by my bedside and I'm in the dream I'm sleeping and feeling very thirsty in my dream and in the waking state there is water near my bed but I'm not aware of it so that water cannot quench my thirst on the dream thirst so if it cannot quench my dream thirst then the waking water becomes unreal you can see how you can reverse that logic second objection what you see in the dream is vague it is mental it's vague in the waking state you can clearly see hear smell taste touch same argument can be given in the dream it's an unfair comparison to bring your dream memories back into the breaking and then try to compare no in the waking dream state when you when you experience those objects in the dream they seem very real very clear now in the waking state they seem unclear so clarity is a matter of being in that state and perceiving third objection would be see there is a difference between internal and external right now suppose for example here is a pen this pain is external it is real now I'm thinking about the pen that pain is internal it is unreal similarly dreams are internal unreal but waking world is out there it is real no in the dress I'm argument in the dream you will there also you will see the distinction between internal and external also happens why in the dream you are there and talking to your friend and also mental you are thinking about something so there is an internal and an external in the dream though the whole thing is internal when you wake up you see the whole thing is internal in the dream also mental activity goes on and senses are also active you can see hear smell or it seems like that so internal and external distinction it does not make a distinction between waking and dream both are bare in both states then the last one is public availability so you dream about something you go and say I share a cup of coffee with your friend you know morning your friend will say no we did not share the cup of coffee but in the waking state if you go and to have a cup of coffee with your friend your friend will say yes we had so that cup of coffee which you had in the Monde in the waking state that's publicly available other people also see it but what you see in your dream only you see it so that is unreal and what everybody sees that is real seems convincing but God our Father will give you the same answer in the dream also there are certain things which everybody sees in your dream you are walking around in the park and you see a beautiful lake everybody in your dream is seeing that lake all the people who are in there in that dream so there is a illusion of public awareness there of something at publicly available similarly in the waking state you cannot say that is the sign of reality ok I'll stop there are a number of questions you can unmute them one by one yes [Music] [Music] I will have a waiting experience certainly see the waking experience will be exactly like this what what you are saying is that after a yes correct okay okay I understand here we will make a short aleka's little distinction goda father introduces a further innovation he says if the waking state and dream states cannot be distinguished both are appearances then why say that there are three states he says why not say there are only two states dreaming and deep sleep dreaming and deep sleep what is dreaming waking is also dreaming dreaming is also dreaming so first two states I go to buy the costume dream and the third state deep sleep Cora pada calls it sleep and all are in ignorance when you are enlightened the appearance of manifestation interim and the disappearance of manifestation you will see that I am Brahman and this world appears in waking and dreaming both are appearances it's all to do and then it dissolves back into a blankness into a seed state that is deep sleep or samadhi that will be the enlightened persons perspective right correct correct bit like that - auntie hurry Hume that's at Shri Krishna Poorna must stay well and stay safe safe all of you