Video 53

54. Mandukya Upanishad | Chapter 4 Karika 1

all right I think it's working welcome everybody namaste everybody I hope you're all safe and doing well welcome to demand okay class I'll start with the chant and then we will proceed Bodrum Carini Vishnu Yama Deva petrm patchy Mark Shapiro yatra sterile Angus - two atoms Austin ooh hehe Mishima Deva hittin Yahoo Swiss Tina in drove with - raava Faustina foucha schwa veena suus Tina Stark show Ariston Amy swass Tino brie hospital data - ohm Shanti Shanti Shanti you know this is actually a prayer a part of it is a prayer for good health somebody asked a few days ago whether there is prayer in Advaita Vedanta and what is it for so yes there is prayer at the wave AHA Deacon level at the transactional level where we find ourselves as jiva's we do pray and here is a prayer maybe see but maybe here what is auspicious specifically here of course here what is auspicious means maybe here Vedanta and maybe see what is auspicious maybe with firm limbs with good health may they live out our lifespan but for what purpose the whole purpose is for enlightenment so that our health coronavirus should not be an obstacle to our Vedanta so yes there is prayer innovator all right I think we can start let me take the gallery you can see yes we have a lot of people I think give the whole class here all right we have a question right at the beginning do we have a question I think Gabrielle had a question so Sean can you see I have a question about the silence yes the state of silence when you still have two ality but there is a complete absence of the Eco and emotions and it feels like the mind and the thoughts moved miles and miles to the background yes so I've been absence complete complete absence of ego but still do a leti what is that silence right that's a very good question Gabrielle she's asking about the silence we spoke about at the end of ohm L stands for the waking Oh for the dream mmm for the deep sleep the physical and the subtle and the causal and beyond these three when you finished the ohm ohm ohm when you finish it there's a silence and that silence stands for the fourth our real self now what she is asking is not only physical silence not only the body is quiet speech is quiet you're not speaking even the mind becomes quiet and there even the ego fades away into a stillness that is what you're speaking about Gabrielle right a deep silence but I understand yes that's a wonderful state one more thing there that's a very very deep state but in Vedanta one more step step has to be taken did you notice what you said I remembered when you said pushed the silence drop the silence yes state happened three times for two days but I couldn't drop the silence I'll tell you how to drop the silence in Vedanta one more step has to be taken and the step is you can't hear me now yes so when that silence notice what you said it went on it lasted for two days two days is a long time but it's still a duration of time it came and went so what come yes so what comes and goes is not the ultimate reality but but less here listen carefully at that point of silence even if now also if you recall that silence what do what did that silence appear that silence is gone now it's replaced by the waking dreaming and deep sleep yes do you to whom the silence occurred you are the same consciousness to whom the waking dreaming and deep sleep this Xoom class and going to whole foods all of that is being seen by the same consciousness so the silent silence points to that same consciousness which is free of the waking of the dreaming of the deep sleep or even of the temporary silence so that consciousness is what is meant by the silence after ohm see there two kinds of you have answered it yes you have answered it to yourself you said you were looking for it what was looking you cannot find it as an object that's what the whole Upanishad is trying to tell you that tendency to opt objectify the final object that you will see the final deepest object that you will see is that deep silence to the yeah it's not that I was looking for it but I remembered when I said we might live on 59th Street and the thoughts were on 56th Street but I heard you in my ear saying drop the silence but I couldn't I'm telling you how to drop the Sal it's not that you make if you make the silence go away it will be replaced by noise if you make the Silence of the thoughts go over it will come back as thoughts right if you make the deep sleep go away what it will be replaced only by waking or dreaming but the one which experiences the silence and the absence of silence that's always there you don't have to look for it it has to come in a snap that it's always there interest always being there you cannot drive it away also you're still looking for something don't look you are that yes now pushing the silence aside means I'll repeat again pushing the silence aside means using the silence as a mirror that means your attention is not on the silence your attention is now going from the silence to the one to whom the silence appears your attention is not on the mirror your attention is not even on the reflection in the mirror it retention is on the real face which you cannot see yeah you don't you can don't look you have to be it you are it that's it just just own it that I am that one own it up you can't objectify into the struggle there's so much you know it's the important point this struggle which Gabriel is talking about the struggle comes when we are the mind is an objectifying tendency so it desperately tries to experience the Atman it cannot you can and in fact it's good that you cannot but then it would become an object you only have to own up to yourself I am that alright as we go forward today again these things will keep coming up but it's a good way to start thank you thank you and I'll write the Vedantic teachings are very simple simple to summarize actually brahma satyam jagat mithya Jeeva Brahm Havana para Brahman is the ultimate reality the world is an appearance and the Jeeva the us we are none other than that Brandon that's all that's all that Vedanta says every text of Vedanta says this in the seventh mantra we saw last time in our summary of the first chapter there are these two words preppin jo pochamma and advaita proppant yokohama literally means the silence or the cessation of the universe and advaitha means non duality prop enjoy pochamma is another word for the falsity of the universe it's not that the universe will disappear it's that you die universe will continue to appear the world will continue to appear your life will continue to appear even the coronavirus will still be around it'll be appearing but then what's the use what happens actually after enlightenment the whole appearance is realized as an appearance it's not a reality out there threatening you it's within your own consciousness and an appearance there this is called mithya the disappearance of the universe means when transcript mithya to a nice chair a determination that the universe is false it's not a real thing apart from you that is the prop enjoy pochamma world and for that go to powder wrote an entire chapter that is the second chapter of the Manduca karika called white etheric iran which means the chapter on the falsity of the world what is the world prop Angele it really means the world prop on cha means that which is made of five elements in a sky and and air and and fire and water and earth the ancient cosmology that which is made of five elements now yes and once in a while we will stop and take questions so if you raise your hand we'll stay there and the advantage of the zoom class is you don't have to keep your hand up all the time you can just put the little blue hand and then Shashank will call upon you after some time what does the world mean in the man documentation what do you mean by prep injure in the Manduca language if you remember the three states so the Waker and the Waker has two two levels one is the individual Baker and then the cosmic Waker if you remember the terms vishwa and Bharat Bhishma means us each of us Bharat is literally God in the form of this physical universe consciousness associated with the entire physical subtle and causal universes literally what a Juna saw in the eleventh chapter of the gita the vishwaroopa darshan there's called Viraat so that's the that's part of the cosmos then there is a subtle level which is digester and hidden yoga but I just means what we are in the in our dream states and hidden Nia Garba is the cosmic mind consciousness associated with the cosmic mind and then there is the Praga and Ishwara that means in our deep sleep you the consciousness where everything in your world the physical and the subtle universes are merged in the blackness of deep sleep you are called pranky and then the entire cosmos when the entire cosmos is gone in in in the cosmic dissolution only God exists that state is called Ishwara so proper nature the word propels universe is it's it's a tremendous word it means the Waker in the wakers universe Ishwara this wish you and Bharat it means the individual dreamer and the cosmic mind digestion here on the garba it means the deep sleeper and issuer the Lord God of the universe in the state of cosmic dissolution that is prog you and I each whare that's one meaning of prop enjoy in another way the same thing can be expressed in a more compressed way remember demand occupancy she had said the Atma has four aspects or in Sanskrit for fathers or four aspects first is the waking second is the dreaming third is the deep sleep and the fourth is the reality tutorial so the first three three brothers the first three aspects are preppin Jay Trotta mafada duty about three-tier pada Jared Swapna sushupti this is prop injure another way a third way of expressing the same thing is stool a sukshma karana this Suleiman's gross this one the physical universe this is propulsion and the subtle sukshma subtle our thoughts feelings emotions our dreams the dream state that's a subtle state and then causal karana what we experience in deep sleep that from which the waking and dreaming sprout like a seed sprouting into a plant all three together gross or physical subtle and causal all together they are proponents yeah it can be further compressed as cause and effect so the waking and the dreaming the gross and the circle are called effect Korea Korea prep injure the effect universe and the cause which is God or issuer of it Maya the the causal karana that's called Karen or causal so the entire prep injure can be divided into two parts or the Karen of the puncher which is Ishwara with Maya and the the carrier prep injure which is the waking and dreaming the seed has sprouted into the anchor of disease settling or one word prop 1c can be described by one word on art MA not the self which is not the self and this prop injure is false it's an appearance this vast universe objective universe of our experience scene I described it in five ways I think the first one though the Waker dreamer deep sleeper the toy the wish what I just saw procure the the v-rod Hiranya garbha and Ishwara it's the first one the second thing I described was I think the three powders the three aspects pratima via treaty a part of the first aspect second aspect third aspect that's also preposition the third thing I described was the gross subtle and causal stole a sukshma karana the fourth way of describing the same prep injure is affecting cause cardiac errand and the fifth way I described the same Propontis an art but not self and this whole thing in the second chapter of in the Garoppolo karika go Rapada used logic to prove that to show that it's an appearance it's not a reality independent reality of its own so jagat mithya world is false in contrast to this is the self is the Atman tutorial the fourth what is the self it's neither the Waker not the dreamer not the deep sleeper do you remember the seventh mantra non the program NEBOSH programmed away at the program it's it's not the Waker it's not visual it is not the dreamer not a gesture it's not the deep sleeper not prank yeah it's not veer out here on yoga by Ishwara it is Turia the fourth it is not the first power the first aspect second aspect third aspect but the self is the fourth aspect the Turia in fact the word Turia means for when it is not the the the gross not the subtle not the causal it is not in the Sanskrit he said a stool of sukshma carnival action Atma separate from them apart from the different from them it is not an effect it is not a cause carrier car and a prop on Joe Valachi onna Atma the Toria is is not an not D Effect universe waking in dreaming it's not the causal universe which is God it's apart from that it is at materials the Atma not an Atma this Atman mrreow it's non duality is to be proved remember one of the words in the seventh mantra was a do item non dual so that is going to be proved in the third chapter of the Manduca carica go Rapada wrote a full chapter on this to prove the non duality of the self in contrast to the the universe which is duality multiplicity so we are going to enter into the a quick summary of the of the third chapter it is called adwaita prokhor Onam the chapter on non duality there is a few questions and see if I can answer them now can you call upon a few of them probably I think are you please go ahead Prabhu Babu is there anybody else yes yes sometimes I get this tape adjusted upon this and even try to see now if that's not silenced right remember again and again I'll stress this that when we are talking about it the datoria it's not a state all the states come and go it's like that when I said drop the if I said drop the deep sleep you cannot actually drop the deep sleep because in deeply we cannot do anything in India only you can do it in your understanding when you conceive of right now in the waking what is waking like what is dream like and what is deep sleep like you are the consciousness who's the witness of all of them it's like when I say gold is not the necklace or the bracelet or the ear ring and drop the necklace but drop the necklace I don't mean physically drop the necklace and pick up some other ornament no no drop the necklace means take your attention away from the necklace name the necklace form and the necklace use and put your attention to the material out of which the necklace is made similarly in this case take your attention away from the different states which are coming and going waking dreaming and deep sleeper states and Samadhi and other kinds of deep you know spiritual trances or pathological states like coma or being unconscious those are also fainting I don't like the word unconscious because in advaitha you know you cannot really be unconscious but fainting let's say so those states are their states the Turia is equally the witness of all those states Turia is in and true and the witness of all of that instead of trying to change a state for another state in what Manduca is telling us is what is common to all of these states to whom do these states come and go and you don't have to do anything for that you have to go there or become that you are that already one more person then we will proceed let us see who raised the hand yes I can hear you know it so much it in the last class you are talking about looking at the dream state and saying how the experiences within the dream appear very real to you maybe you wake up they are not real and that's how you recognize that it was a dream and similarly in the waking world all our experiences are appear real to us because they're actually in the process but when we become when we know that we understand that we are the self we will know that the waking world itself is unreal yes but the father was giving a lot of reasons as to why the dream experiences falls and why the waking experiences falls well one of the aspects of the waking world is that we have a continuity of events right for example and that makes the waking world much more real than what our experiences are right how does he deal with it well it he will deal with it in the same way that he deals with all the other objections see you're trying to distinguish between the waking and the dream gora pada will show you that the distinction does not apply that's your general strategy what he does is he collapses the waking into the dream and shows both a dream like so for example one of the standard objections is why should I continue why should I accept the waking world to be as false as the dream world because every time I go into a dream it's a different world it's a different thing it's unstable nothing carries over from one you will repeat a dream but there does not feel like a continuity whereas the waking feels like a continuity you wake up in the same room the same job same person same problems so isn't awaking more stable than the dream it seems so in the waking gora pada would say when you are in the dream there is no sense of discontinuity there when you are in the dream you don't feel oh it's an instantaneous universe have come into it will last only for a few seconds then another dream will start no very interesting each dream you come into it feels like a real world maybe which has existed for millions of years or billions of years there are people their lives their problems going on there and then intercept of course it will be like that because it's basically a facsimile of the waking state so in the dream world there will be a sense of continuity only the discontinuity is understood from the waking perspective right so yes that that's now he will deal with it hold on to the questions I will move on to the third chapter adwaita prokhor Onam where gora pada will try to demonstrate the non duality of the fourth remember the first three have been dealt with as thoughts in the in the third in the second chapter now in the third chapter the fourth Turia Atma you Brahman the truth that it is September that it is non-dual will be demonstrated now we have already done this but I'll quickly summarized the central arguments he starts off in the fourth chapter by saying that duality is samsara duality is the source of evil all problems are in duality we'd say what harm is duality done we'll all harm is there because duality means that there will be you know duality means difference I am different from all of you so and there will be space and time and causality and change that's duality the moment change is admitted the difference is admitted you will have birth and growth and old age and disease and coronavirus and death and linden moment limitation is admitted I am this much and not anything more then there will be desire and fear and temptation and terror all samsara comes from difference from this sense of duality so even the duality guru father says it it very offensive to devotees maybe says even the duality of the devotee where I am a Sam sorry and God is separate from me a dualistic religion where ultimately God is separate from me and add to worship God the relationship between me and God is one of difference and worship and surrender even that he says that a kind of samsara it's it's a better samsara it's a religious samsara but it is still samsara and that I have after debt I have to go to heaven and stay with God God about the dismisses all of that as dueto duality and it is open to samsara and change and suffering and he uses a word clipper na creeper na means literally in Indian languages it means a miser but in Vedanta it means something like that it means small and petty and miserable so duality reduces us who are the we are the reality of this universe we are infinite into finite small creatures in fact in the bhagavad-gita Arjuna in the first second chapters when he's pleading with Shri Krishna he says car paneer doors open at a swab ha ha my natural bravery and courage have been overcome by this this fault of being crippled Agrippina means small petty miserable selfish little this comes from duality in contrast to this is the non duality of the admin of the Toria remember the Toria is not the waker dreamer deep sleeper it's not the the gross subtle or causal it's not the effect universe it's not the causal universe if it's not just that duality is there in waking and dreaming it's obviously it's there difference difference is there we see that but in deep sleep also the seed of duality is there even when we fall asleep it doesn't seem to be dualistic now it seems to be able to merged into one non dual darkness there's no subject object duality but the seed is there and that lay immediately sprout into waking and dreaming in cosmic dissolution when the Lord alone God alone exists with his power of Maya it seems to be non dual but actually the seed of duality is there because a new creation will come again the universe will be created a cyclical theory it goes on so in duality there is no rest non duality is the solution according to go to bother and write of a danta now he's going to prove with the help of reason non duality how does it do that okay what he does is one way of proving non duality of the self that I am non dual non will miss other than me there's nothing meaning the real me other than me the real me is the Toria then the materia there's no real second thing even though everything appears what he does one way of proving that is that the Turia is not a cause it's not a karana what does it mean when is when when is there a problem of duality when apart from you the self there is a second thing apart from the Toria there is something second now if the Toria is a cause then something is born of the Toria something is born of the Toria a do item will be spoiled non duality will be lost if a second thing is produced from the Tyrian if the ultimate realities Brahman and from the Brahman something emerges a world or us individual beings then duality starts so if you can prove that Brahman is not a cause it does not produce a second thing then you prove non duality do you see what I mean these four words keep in mind the third chapter can be summarized in four words Advaita agita vada especially oka Imani bhava in English let me tell you the meanings no duality ad vitam agita wada no origination or no creation especially oka no contact or no relationship and third Imani bhava no mind no mind so these four knows no duality no origination no contact or no relationship and no mind these are the four key terms in the whole chapter very profound terms ad vitam a special ad vitam agita wada a special yoga Imani power and the whole thing can be summarized with these four terms now we have got the first one adroit them non duality how will you prove it you will prove it by showing that nothing originates from Turia Turia is not a cause not a cause of the Jeeva individual beings we have not really come from the Turia we are still the Turia and it is not a cause of the universe also jagat is also not produced from Turia how does he do that I will finish this section and take questions what is the logic what is the reasoning so the reasoning this the chain is this not to prove non duality you have to prove the Turia is not a cause why because there should not be any effect if anything is produced from Torreya duality comes no effect then it's not a cause also if it's not a cause then it's non dual to prove that it's not a cause if to prove that a world and us we have not really been produced from Turia though we appeared to have thing how does he do that he uses reasoning to sure that the Turia is not a cause of the jiva's us reasoning to show that Turia is not a cause of the Jagga the world and also he brings in a lot of support from the upanishads to show that no jiva has actually been created no G was actually born no universe is actually born and so because no jiva is born no universe is born you cannot call Turia the cause of this universe or our cause it's not really a creator because there is no creation that's why and this whole theory is called ajar Towada and this is what goda pod is famous for in philosophy if you ask the speciality of Gordo pada is a jawad non origination non creation no universe none of us does that mean we don't exist no no it means that you are the Toria you have never become I've never become server pre Anand or you've never become this person you are already the theory of always where would you appear as this logic what is the reason how does he prove that no G were knowing sentient being that I have never become a person I'm still tutorial how did how is it proved the order power uses the example laughs if you remember pot space and the great space the example of the space when a pot is made it seems that the great space the sky it becomes enclosed in that little place as the pot space the space within the pot and every time a part is created it seems that a spot space has also been created do you follow the example that the pot encloses a space so we say something has happened the vast infinite space has now been demarcated there is the vast sky but a little bit of it as image has been enclosed into a pot and that's the pot space and the example was actually it's an illusion sky or space cannot be cut up cannot be divided when the pots are created it seems that the pot space is born when the pot is destroyed it seems that the pod space merges back into the vast face infinite space and the part space is dead or it merges back into the great space when the part is being moved it seems that the space within the part is moving along with the part you remember we had discussed these things no it's an illusion space is not divided the parts only appear to divide space the part space and the space outside are one and the same undivided nothing has been affected there when the part breaks it's only the part that breaks it's not that the space quiz was there and the space is gone and when you move the plot when there is a change it's the pot moving through space it's not the space inside the pop pot is moving in with it rather the part is moving through space see if you filled water in the pot and then you move it will the water go with it yes of course it will have a glass of water and you move the glass the water will also go otherwise you'll make a very wet mess but the space through which the glass is moving if the space is not traveling with the glass the glass is traveling through space space does not move with the glass nor is the space affected by what you put in the pot if you put the holy Ganges water it's not that the space within the pot has become holy if you put dirty water it's not that the part may become holy or dirty if you put smoke in a pot where would you put small smoke in a pot in India we did that every day for the mosquitoes so you have a part as it was one of my duties to walk around the monastery we used to call it Doudna so you put some fragrant you know like camphor and stuff there and a coconut husk and you light a little fire there and burns slowly and produces lots of smoke and it's a fragrant smoke and so I had to walk around putting the smoke in all the rooms and in the temples and it was very nice duty I still remember very nice in every day in the evening so there is smoke in the pot the pot is smoking but the space does not become smoky it this the smoke comes and dissipates the space is not affected by the smoke so space is not affected now might say so what exactly like that he says in turian the consciousness when the body is born it seems that I and individual consciousness has been born this is just like the space is not not created or born with the creation of the part similarly with the creation of the body a birth of the body an individual consciousness has not been created it is that infinite consciousness Toria which appears to be individual in association with each body when the body dies it's not that the individual consciousness is dead it's just that the body dies when there are changes the body grows and ages and sickens and and dies and all these problems happen in the body it's not that the consciousness is growing and aging and sickening when the mind changes just like the smoky pot if there's depression in the mind anxiety in the mind it's not that the Jiva the consciousness has become depressed or anxious it reveals the anxiety in the mind it reveals the depression in the mind it reveals the joy and pleasure in the mind also the consciousness in itself is not affected just as the space in the pot is not affected any change is in the pot and its contents but not in the space it only appears to be affected similarly consciousness only appears to be affected it is neither created with the birth of the body nor destroyed with the death of the body nor does it change with the change of the body or the mind so in consciousness these things appear change and disappear consciousness itself never becomes a Jeeva an individual being only seems to be just like the pot seems to get a part space and in the pot space again seems to disappear this is the argument based on an example which Goethe bothered applies to show that just as the van the space is pot space is never produced not destroyed similarly the Jeeva the sentient being the individual beings like us is never produced interior destroyed nor is it subject to change not subject to Burt not subject to old age death not subject to plurality just as many parts does not mean there are many spaces have been created only the appearances like that similarly many bodies does not mean many beings have been created it's the same Toria which appears in all of these forms this is the negation of consciousness becoming dual that means from tutoria many consciousnesses have come no many bodies appear but no consciousness is non dual there is no second consciousness produced from the Turia one negation of Jeeva Srishti creation of the Jeeva is negated no second being has been created apart from you the to do though it appears to be so so what about us there are I can count fifty seven people including you so there fifty seven no only with fifty seven bodies fifty seven minds fifty seven personalities the one tour iam is appearing and playing in different ways consciousness by itself is one and the same all right you may see so but what about this world even if there is only one consciousness even if you are only one consciousness you just said so many bodies are there so many minds are there so many buildings and cities and places and millions of beings so the world has been created no doubt you just said it like the pots are created one thing about the pot example to us with our modern way of thinking we feel that there is a difference between the sky and the pot in the in the example there is the pot and the sky enclosed in the pot and the vast sky so there seems to be a difference in the sky and the pot but in the old Indian cosmology if you remember from the space came the air from the air came the fire from the fire came the water from the water came the earth the smart boy ate a smart man kasia's amruta gosh oddvar you why you Agni Appa add pepper to be tidy reopen Isha Brahman and the valley from that Atman came the space from space came air from air came water from air came fire from file came water from water came Earth from to those ancient cosmologists for them Earth the clay out of which the part is made is just our grosser form of the same sky it's nothing different from the sky so it appears as a part the sky itself and appears to enclose the sky so for them it is continuous and non-dual it is most second thing has ever happened but anyway even from our modern perspective our common sense perspective also gora pardon out gives a second example to show even though a world seems to exist no world has been produced from to diem there's no second thing apart from thorium how here he uses the dream example in our dreams you know in our dreams we see a world there are people and there are places and there is space and time and activities going on Dasia Carla was Tuvia bahara deja space call a time was two means objects people things and Vera Hara means transactions activities events and when we wake up all of that we say oh it was all in my mind all that space all the time all those activities events and all those people the places I went to the things that I did the good and bad even the thoughts I had all of that where in me the dreamers mind nothing was there actually I say none of that really happened I saw it but it did not happen and hence I call it false it's not that a second person was ever produced by me in my dream just an appearance similarly all of this waking dreaming deep sleep all the people that we see all the objects the space and the time and the activities in waking and dreaming at least there are activity space time and activity and in deep sleep the seeds are there potential is there all of that is an appearance in melee consciousness into year just like dreamers mind all the things in the dream are produced and they're not different from the dreamers mind similarly from datoria consciousness all the waking dreaming deep sleep experiences are nondifferent from it not a second thing not a new thing which has been produced so adwaita m-- and then Godfather goes on to get many references from Upanishads to back up his logic so what has he proved here in this stage this is called ajar Towada a jarppi no second thing is there I've stared the story earlier but let me tell you once again this I remember once we went with some senior monks to an ashram near balloon but it's called Boresha and there was a very interesting man who lived I've told you about him his name was Durga D'ass bondo ponte he was a philosopher but a very interesting person and he had many questions so when we meant with some senior monks there I was a brahmacari so we had a meeting and the philosopher was there he had retired and he was living in that retirement home so he asked a question the Swami of that ashram told that philosopher Durga D'ass Babu here is Swami mu mu Kishan and he has also passed out so I can always use his name so I mean mu Shan ji was a very senior monk and wonderful son extraordinarily big wonderful Swami so here is some motion energy he will answer all your questions please ask your questions and the philosopher Delgado's Babu asked mirage what is the practice of agita wada that non origination so at that level what is spiritual practice and the answer he gave us very interesting muchang he gave the answer he said imagine a little boy who lived in a forest with his father who has never seen civilization towns and villages and one day his father takes him to a nearby village and to head man's house there and then the father teaches the boy look son this is called a table this is called a chair now the boy says father where is the table because I can see only wood where is the chair I can see only would we would say here it is can't you see it it's a table no but the boy is right he knows what is wood so if you say it's a table then the boy will say all right at this is wood where is the table whatever you point to is the wood whatever you touch is the wood the table has no existence apart from the world then the second thing called table was never produced a second thing called a chair was never produced apart from the wood it's just a name and a form and they use nama Rupa Guevara that is called a yachtie whadda non origination it's the same as shankara's advaita wada but it's a more radical expression I have shared this with you in Uttarakhand I asked often the discussion is there I saw it in Harvard also the discussion is there the difference between Shankara and Gorda pada what's the difference really there's no difference it's the same philosophy but expression might be a little different so once Arduino turrican said in the email is I asked him difference between Shankara and Gotha father he said go about the boatbuckle Mahatma thing Goro father was a bit like a you might call a desperate sadhu you know like very radical complete non duality no concession then I said then what is Shankara search ocean Karachi area to jagadguru T he was a teacher of the world so when you're a teacher of the world jagadguru then you have to make concessions you have to carry people you have to take people like us to make it understandable to us if you are like God apart and say nothing has come only brahman exists and we look around we don't see any brahman and what we see what we experience God apart is dismissing all of that then we are nowhere anyway so this is called a jihad owada quick questions at this point I think some people have raised your hand although there are no different levels quote-unquote of Toria there different levels quote unquote of Toria integration what is your what which book was that yes I agree I I didn't I have not thought about it that way but you're right one thing one thing to understand very firmly as what he has said is correct that there are no levels of Toria the moment people say that their levels of Tory are there is something beyond Toria already there is a mistake there are philosophies which talk about 2d art either beyond the Toria but what they are talking about if you look Clay's closely is that not yet there is no nothing beyond the Tory it's just that as this author has said there are different levels of integration of the Torrio's integration means the ability to own up to it and manifest it in your life what becomes real - it's good to talk about these things until it's real you really can't say you've integrated it into your present life so there are different levels of being able to integrate it and express it in life that's a good point next question hold on to that we'll come back correct in the dream world the waking is negated in the waking world the dream is negated and the deep sleep waking and dreaming negative is actually one of the caracals of God apart what is not negated is you notice when you go into the dream this body this life the people in your life the memories they are all let us say they're all resolved or they push to the background that you are not aware of them you are aware of an entirely different world in the dream temporarily you have a body in the dream other people in the dream you have some thoughts related to the environment of the dream and all of that disappears again when you go into deep sleep there is no question of even the personality of Karen there so that also disappears and again it all comes back what is it that does not disappear our attention is so much fixed on the object on the body on the personality that we forget the the consciousness to whom they appear that consciousness in itself has no personality has does not have a body does not even have a mind in that consciousness body mind personality and world worlds I will say plural they appear and disappear you are in the alike like infinite streaming light in you these things appear and disappear and it's not that you have to become like that what Manduca says we are already like that okay should we go on or is there one more question yes yes correct yes Assam is enough but only when you have understood what is asked me otherwise what will happen is the Asuma is immediately mixed up with body immediately little flash I am the body and then the mind comes I am body mind to negate that this eye which is rooted in the body mind and must dispense with the bodies of body mind environment and go back to its natural state which is pure as me ah hum ask me ask me Brahmi m and a kind of shining M that's the core and that appears as all of this and then appropriate part of the appearance to itself behind you is Monalisa but it's it's it's a painting now the paper is just a paper it's paper and paint like the paper things forget that I am paper is this things I'm Mona Lisa and those trees are different from me and the sky is different from me no Mona Lisa tree sky none of them are there it's paper and paint only all you can say Mona Lisa trees sky all of them are me and they are not really Mona Lisa to a tree or sky I am this one reality which is appearing in this form now it could be rubbed out and another kind of painting could be made I would still be the same yes all right so this is called agita wada and in this way goroh pada has proved the non duality of of the self of Turia how how is this non dual a do item depends upon 2 D are not being a cause if it is a cause it will produce an effect it produces an effect duality will come then some sorrow will come time-space change and all of that but not being a cause means it has not really produced an effect is really what is very important because it appears to have produced an effect here is the world and people in I remember that I I had read in an English translation of the Koran a very beautiful first verse it's not the way Orthodox Muslims will understand it but to a non duelist that verse speaks so directly it says from Allah the most beneficent one or not so from Allah nothing is born and Allah is not born neither is Allah born nor is anything born from Allah I mean if you look at it philosophically it goes straight to the father of course yes this can't be right that's why in in shankara's let's say the way Shankara teaches Advaita Vedanta gradation of reality is admitted ultimate reality - Liam the Parramatta consortium but then he makes a difference between varaha Rica and Preity básico Brava Hari cos transactional reality but is transactional reality our waking State what is transactional reality the rope but what is Pratibha Sica a loser your appearance dream state what is the loser your appearance level of reality party Masika snake so if you ask Shankara he will agree with you he will say that no no you cannot equate the rope and the snake the snake appears and disappears and you realize it's a rope in this waking state and ultimately the rope itself will be realized to be false with respect to Toria so three levels are set up Pratibha Sica which is error dream illusion then rava Hanukkah which is waking what you experience with your senses this world and param arctica which is Brahman or Turia so these three levels what Golda pod has done is he has collapsed the the waking and dreaming we plot the Pratibha sikandra vihari car into one and he calls them both dream both attractive a seeker his logic is both are appearances both are appearances to consciousness go depart actually admits only two levels carry and karana effect and cause both are appearing in consciousness consciousness itself is neither caused nor effect he admits only two things which is sleeping and dreaming so Shakti and swapna deep sleep nothing appears and dreaming what is dreaming dreaming is also dreaming waking is also dreaming Florida God our Father through this distinction what you said is it's it's a common-sense approach it clearly it seems to us the waking is different from deep sleep waking is different from from dreaming in baking they're aware of dreaming and deep sleep wherein is in dreaming they are not go to father you know what he will answer to that I think by now you have got the trick Gorda father will say in dreams you can still have waking dreaming and deep sleep in dreams nobody is thinking I am dreaming they will think we are thinking we are awake some fellows are in sleep and deep sleep some are haven't dreaming and we are awake we don't think usually that we are dreaming in in dreams so this judgment you are passing on dreaming is from the waking state that's what God a father wills and he has a very watertight logic it's a very disturbing logic but it's a watertight logic all right one more point about the hold on to the questions one more point about third chapter many things are there a couple of points one point is now what do - how do you realize this truth so here the beautiful verse I'll read it out I gave a whole talk on this verse no mind if you look at the website this there and became quite popular I think it's got more than a quarter of a million views or something no mind it's only on this verse third chapter this is the thirty wait this is yes thirty second verse of the third chapter a message on abode inna na sankalpa yada yada amana's Tom tada yah t graha pave tada crumb this first word Atma Saffiano voltina what is to be done realization means the realization of the of the auditorium that I am deuterium see now we have seen at Drayton we have seen a jar Towada now he says this turian is a special a special means a Sangha Atma the to Liam has no connection with the waking dreaming deep sleep the Rope has no connection no relationship with the snake the Rope has no relationship with the snake the blue color in the sky the sky actually has no current relationship with the blue it never really is blue it's just an play of light because of that it looks blue so the false has no relation with the real the desert has no relation with the Mirage water Shankar Acharya says in one place all the water in the Mirage cannot make one grain of sand wet in the desert similarly the entirety of the proper nature of the universe waking reaming deep sleep has no effect no connection on Turia Turia is not an effect Turia is not a not a cause cause and effect their relationship but Turia has no relationship with any of that this having no relationship with the world although the world appears in Korea the world appears in Korea but Tory has no relationship with the world this is called a special and the realization of the Atman in this way is called especially auga a special means no relationship which is that to do no relationship with what waking dreaming deep sleep the entire universe and the realization I am that tour iam is called yoga especially oka it's very beautiful verse this is called a special oka how do we realize that the practical point is that notice whenever the mind is active samsara is there so when the mind is active in waking mind is active in dreaming and the mind is in a resolved state seed state in deep sleep the mind has to become no mind for you to realize especially over four days to realize that earlier this mind becoming no mind has to be carefully understood look at that talk you will have a good revision of what is the idea there are basic idea is not that you have to give up the mind not that you have to destroy the mind not that you have to stop thinking or not that you have to fall asleep or always stay in Samadhi that's the yogic approach forget the world that is the only approach that is the drunkards approach the yogi wants to wipe out the experience not wiping out the experience of the world not even stopping thinking no all of that let it go on but you realize the falsity of that and therefore the false and the real have no relationship that is called a special yoga and this is that is accomplished through no mind Amani Bob Imani bhava means at Musacchio the realization that I am the real Turia and whatever appears to me is the false jug rot Swapna so Shakti appearing playing around and disappearing in me leaving me completely unaffected just as the sky is not affected by anything it it anything in it similarly consciousness is not affected by whatever appears in it and then go to bother get some meditation needed the asana techniques if you remember he tells us to do if this seems to be clear but not yet a really we and we feel we have not yet realized it needed the asanas recommended prescribed and then he says that there are some obstacles to needed the asana liar Vick shape Akasha if you remember those things you can look back in that chapter and what is the remedy for that and he ends the chapter then fourth chapter what is this fourth chapter four chapter is called a lot the Shanti pro karana let me just do the first verse and then will stop a lot Ashanti pro carnem a lot of Shanti means a lot of the Shanti means a lotta is for like a firebrand it's an example which is which was used prominently by Buddhists but also go to father uses it you know that sometimes when your kids we use these sparklers and we would whirl it round and round and it would look like a fiery circle that's called a lot of chakra and a lot of Shanti is dowsing the the illusion of that dot that fiery circle it's an example how God a father uses it we will see later in the chapter but from that the name has been taken what is this chapter now luckily or unluckily the real teaching of Mundaka Upanishad Manduca rica is over the essential teaching is first chapter the arguments for the falsity of the universe are the second chapter very important and the non duality of the self I am that Toria that is in the third chapter complete now why a fourth chapter there are different proposals you know people have thought in different ways why this fourth chapter is there one idea is the Atman has four aspects waking dreaming deep sleep and Turia so the first chapter is about waking the second is about is based on the dreaming aspect of a based on the deep sleep aspect in fourth one is Turia you can somehow match the first three I think because Upanishad is in the first chapter so the X is given in the waking sort of stretch second chapter can be matched to dreaming because it's the falsity of the universe using the dream example third chapter non duality in deep sleep there is a kind of non duality no subject object so that can serve as a model for the non dual Toria though it's not deep sleep is not Toria but really how is to D or the fourth chapter if you ask there is no real connection if you look at the contents of the fourth chapter so it breaks down there what else another way of putting it is advaitha is brahma satyam jagat mithya Jeeva Brahm Haven opera so the first chapter gives you the teaching the second chapter shows you that jagat is mithya the world is false the third chapter shows you Brahman is Satyam or item non dual and the fourth chapter will show you that the Jeeva is Brahman but again if you come to the fourth chapter nothing like that particularly is there Jeeva is Brahman is there in every chapter so if you look at the fourth chapter it's mostly a miscellany it seems to me whatever God our Father had left over to say he has sort of dumped it in the fourth chapter so it becomes a big chapter it's the biggest chapter with 100 verses it contains many things but primarily what it contains is objections and answers so what we have seen in all these chapters it can lead to many objections Brahman is real what is Brahman how is it real world is false no wait a minute you've given some arguments but I'm not convinced here are my objections what is not false you are Drummond no I am NOT I am this waking being this individual right now so many objections are possible not just common sense objects not just common sense objections objections from very deep thinkers from philosophers the different schools of Indian philosophy so in one way of classification there are 12 schools of Indian philosophy they called wah - ah - ah Nani 12 schools one of which is a great evident or Vedanta there are 11 other schools so there is the char marker the materialistic and there are many types of char walkers let's consider them one school there is the Jaina school so Jainism has a particular philosophy very deep philosophy then there is the there are four Buddhist schools the the vibe harsha cos what so Tron tikka yoga charter began Nevada and Monte Makkah shun Nevada in fact I spent more than three months six months at Harvard studying this last one Mazda McCutcheon Nevada a lot of these schools we studied they're a part of two courses in at Harvard in fact I was thinking while studying it last year when putting all this effort into it and it's a very interesting subject for me Indian philosophy I took two or three courses I thought once I go back we should have a course on Indian philosophy I don't know how many of you are up for that I certainly am even if two or three are up for that we can have a course on Indian philosophy maybe this summer or like a summer camp or something afterwards all of that should not go to waste the last several months of study I've been teaching only Advaita but where these all these other philosophies and here in this chapter you will see when God or father is dealing with these objections coming from so many philosophies so these six philosophies the materialist already we've already got some votes there several are saying yes I'm a person huh so materialists the China's the four Buddhist schools that make six and they're yes so so many are saying is very good we have got more than enough yes zoom it seems to I just heard from some future students at Harvard they're disappointed because Harvard has just said that probably fall onwards will be in zoom only and they have almost decided they will not allow students back on campus so zoom seems to be the platform now at least one student told me that he's not going maybe unless they allow me on campus I'm not going to go to Harvard so these then there are the six asta kadhi the Vedic school so these this first six are non Vedic schools the other six Vedic schools are neha white shaker professor in them Chakraborty who came and gave a talk at the Vedanta Society he is by training and I Iike an EAJA scholar sanaya vaisheshika the Sankhya the yoga the purva mimamsa and Vedanta which is uttara mimamsa pedant also so many schools are there so it's a there are 12 schools a great scholar would be a person who's proficient in all the 12 schools there was one Swami Swami Kashyyyk Ananda Giri he has passed away now he was in Mumbai I never saw him but I've read some of his books and he had a title do oddish oddish an account on occasion the lion who whose roams about freely in the dense forest of the 12 philosophies so it's like tangled and creepers and bushes and dark deep forest in that this lion of course doesn't look like a lion he was the like a very old and weak man well anyway twelve philosophies one of which is up the waiter now gora father has to contend with very deep objections we often give common-sense objections Bertrand Russell said common sense is the metaphysics of savages so there are other great philosophers who are profoundly thought about these matters and raised several serious objections those are dealt with in this chapter and gora pada also repeats summarizes the advaitha teachings from first three chapters more or less this is what happens now let us do the first verse which is a salutation very interesting goroh pada starts with the salutation to Narayana this is a lot Ashanti ocarina I'm starting with the first verse today Jonnie naka Chacal Pina hermano gaga no c'mon gimme Ninasam Buddha Tom when did we padam Werdum eonni nikasha kalpana Thurman yo Kevin oh c'mon gang up in Ninasam would come one day did we padam Wareham this verse has caused no end of trouble why the word Buddha offers there occurs there and Goro pod has often been charged with being sort of crypto Buddhists but because a lot of Buddhist herbs and arguments are there's no doubt about it but that does not make him a Buddhist it was just the milieu in which he was writing and philosophizing and teaching the buddhism was very strong the meaning of this verse is that Atman which is to be realized and the one who realizes it God who realizes the admin as nondifferent from the jiva's who are also like the sky they're all non different from the consciousness and God is consciousness all the jiva's our consciousness and by consciousness alone God realizes God's unity with all the GOC sort of reverse of the maha vaakya when you say Tuck Thomas you're a humdrum ask me I mean I the Jeeva and the Paramatma how Paramatma is pure consciousness I am pure consciousness apart from body and mind apart from Maya we are pure consciousness so I realize my unity with the power Markman here the Paramatma of God is realizing his unity with us and he Lord and we we are compared Gaga Naropa man we are the jiva's are compared to the sky unlimited consciousness unlimited consciousness limitless consciousness like the limitless sky God realizes oneness with all jivas God is also consciousness jivas we are also consciousness and the way it is realized is consciousness consciousness realizes its unity with consciousness in consciousness like the sky gargano c'mon to that Lord who has realized somebody means realizing to that Lord one day I salute I glorify I praise that Lord dua padam varam Drupada means biped let me hear it references to humans that those who walk on two feet so narayana is seen as a pure shock Tom and Ariana is represented as a human being like a with two feet like Krishna or Vishnu - that Lord who is the original teacher who has revealed this truth to the Rishi's and the regime's were passed it down to gora pada and - Shankar and down to us - that Lord I bow down so this is a salutation to God why did it create problems because some scholar said look there's some Buddha Buddha is saluted Gorda by the saluting Buddha and dua padam waarom the best among the bipeds is Buddha so isn't it isn't God about the Buddhists lot of discussions and fights have gone on for ages but here Shankara sure is very clear he says it is Narayana whom purushottama is being Narayana come that supreme self which is called narayan is being saluted here by God our Father first two verses are salutation then the fights will start with plenty of other many schools which they are all waiting for their chance with plenty of objections some you will identify I have the objection so there are all these schools naiyaikas Buddhists Giants they are all rise raising that little blue and the gorup are the question so those questions will come answers it's quite interesting if you have a philosophical bent of mind and will go on this way quick question then I will enter class someone was not spoken yet anybody is there who is that Nathan yes Nathan go ahead only used to point yes but still be used be somewhere down the line we start calling from - Pontius yes and even if it is just so to speak a manifestation of Brahman or the purest manifestation of Brahman that just points to grumble yes is that no you are right that is Brahman but the problem is always that will end up mixing it up with the mind if you say consciousness all actually all the consciousness that we are aware of is mixed up with the mind our thoughts feelings emotions that's where we find consciousness and then you say Brahman is consciousness we whether you like it or not we think about that but that's like the reflection in the mirror that is not the real face your real face is here what you're seeing is a reflection you have to use that intuitively to try to turn towards your realtor and turn means you cannot actually see it you are it so similarly consciousness in the mind if you become a witness to that do you see that I am reflected in it and then own up to it it can only point to the pure consciousness we are using the word consciousness to distinguish it from non conscious it is consciousness because everything is lit up by it but not the empirical reflected consciousness with which we are familiar the concept of pure consciousness is a is something that we should dwell on for a long time before it becomes clear I remember this past year one of the courses that I did in fact I am still completing the final assignments for that course the philosophy of mind at Harvard and consciousness I thought will study about consciousness and you see the entirety how much they are struggling with mind brain consciousness unable to distinguish and the one funny thing is with the what thing which I'm working on right now is something called the extended mind David Chalmers and Clark they wrote a paper the whole idea is to see how if you're unable to distinguish consciousness from its object if you think deeply you will become more and more identified with the object the thesis of this is David Chalmers is saying this is that why confine the mind only to the brain or to the skull my smartphone my notebook they are performing the same function as my memory just because this memory is in here and that memory is outside there why say that that's a device and this is my eye this is my mind why should the skull be a barrier that is also part of the mind now in one sense this is terrible not only identified with the body I'm identified with the mind mind is identified with the brain and the brain is identified with now the cell phone also outside I am not only this but I am also I am this also and what not more you are becoming more and more identified with the material reality the more one sadhu said George tsurugaoka to Jeremy lega Satan Chisora Korova to Chayton milega if you start with the material object and you think deeply you'll keep on extending yourself into the object that's what's happening I saw it in there is very interesting so anyway so that's the point unless unless you are able to distinguish yourself from the mind the idea of pure consciousness will not become clear similarly for being also Seth whatever we think about even we think about pure being asked me which and I said earlier but all our idea of being is confined to objects which exist pure existence to imagine it to conceive of it takes you to the very doorstep of enlightenment pure consciousness to imagine it or conceive of it takes you to the very doorstep of enlightenment on that very good point yes you had a follow-up so we call it Sakshi Chaitanya yes yes unfortunate because witness consciousness seems like it is with missing witnessing yeah probably or pure consciousness as you're saying calling it because that is not something that we will experience directly it is just the ground correct but don't say we are not experiencing it directly in fact that's the only thing that is experienced directly because all experiences happen to it and through it whatever we are experiencing now is indirectly the only thing that is direct that's why in Vedanta it's called direct immediate sacha the parochial Atma but because it's direct and immediate just like your own face is direct and immediate it never becomes an object it seems that the face in the mirror is directly experience no that's a reflection first this space then that face first pure consciousness then the reflected consciousness Sakshi is a is a process of I mean structure itself is not a process the using the suction of great evident is a process of taking you extracting you from identification with mental processes and turning you towards pure consciousness and all of this is in understanding only pure consciousness remains as pure consciousness yeah and I'll talk a little bit about it in my Sunday talk this talk is about Jeevan Mukti where it depends a lot on the purity of the mind you see it is this idea of should reject in your pure pure witness so should the Sakshi or I shoot this actually there's an impure witness an impure witness is the one which is trying to be a witness and the one which keeps getting associated with the revelation in the mind likes and dislikes movements in the mind keeps getting swept away when you try to be a witness this always you are vulnerable to you know what begins will end what you generate will disappear so the generated witness the witness which begins will also end generated witness will always disappear created witness will be destroyed but that which is a witness of all of this that we know it's always there and I am that here the sadhana's for purification of mind and concentration of mind enable us to appreciate the pure witness a pure consciousness in real nature it is a very subtle point all right let me do yes okay we still have a couple of minutes namaste correct look at it this way a do item is proved by showing a yachtie wadda wadda wadda actually supports Advaita without a doubt the word nor do a term in God apart is thinking and agile Towada implies a special Atma and the apsara is realized by special yoga specifically Amani bhava domine bhava is not literally no mind it means manone which at once no the deep sleep body is the causal is a causal State deep sleep is the causal state it produces waking and dreaming but in all of these waking dreaming and deep sleep cause and effect cardia karana the atomize is not any of them but they are in the Atma they appear and disappear in the Atma yes I think one person still has the hand up is this somebody so or is this the old hand on a new head yes yes [Music] [Music] you in the consider the experiences in waking state unless you are entirely focused on one of physical entity constant correctly correct it is true Golda pada does not take those things into account for us you know from a common-sense point of view the waking state is more real than the dream state and God APOD the uses that argument to prove the falsity of the waking state but afterwards he says both of them should be dismissed as appearances he has from us Godfather you have to see that he always takes a consciousness based approach from the perspective of consciousness both are appearances but why are you seeing both then there is a there's a little difference in the nature of those appearances one is more stable than the other one is that's why that is the basis for practicing Aviva Holika and param article distinction goda pada mixes up a beam collapses the platy básico and the par dvaraka and he calls both of them praveshika it's a more radical way of looking at it very good that's some heavy duty stuff this Santi Santi he hurry Hume that's a tree my Krishna Aparna Musto i'ma stay stable please take care be safe I can see you in the gallery view yes take care the Ramakrishna and Ramakrishna take care let me see all of you yes all right there are no Krishna you