Video 65

66. Mandukya Upanishad | Chapter 4 Karika 79-82

so we were studying the fourth chapter of the mandukya karika and they are going to start the 79th karika is that right 79th carica yes [Music] translation since owing to a belief in the existence of unrealities consciousness engages itself in things that are equally so it is unreal therefore when one has the realization of the absence of objects consciousness becomes unattached and turns back all right remember the example of the princess of kashi the princess of kashi the example i gave yesterday the story so the princess of kashi did not exist as anything apart from that that prince and yet he thought of the princess of kashi has having a separate existence and then it is desirable and then i'll be unhappy unless i get the princess of kashi so this is what is being said here uh means that which has not come into existence that's not not a second reality there is no second reality apart from you the thorium apart from that prince there was no second reality actually called the princes of kashi so abhotha vishaya that which has not come into being abhinivesha becoming engrossed obsessed with and then wanting it there is impossible to satisfy the desire because it does not exist what will satisfy that desire because dualism once you're you believe in the existence of an external entity um when you believe that other than uh deuterium there is a second reality then the all these products of maya one gets engrossed in them so what has happened i do not know myself as the thorium i do not know myself as brahman so first is agyana ignorance not knowing oneself as brahman one makes the mistake that i am body mind because this is the one which is directly presented to us so this waking state is real here in this waking state here i am this body it i feel this is this is i this is called adhyasa what am i this one what is this i you see mutual it's called annual near adhyas a mutual superimposition i the consciousness i identify it with a material thing the body and the material thing i identify with consciousness what is this i what am i this one so once this has happened i am firmly identified with the body in the waking state i become the waker vishwa and now there is a world in this world there are many things apart from me some of them i find pleasant because it's a body body has certain needs food is there shelter all of these things are necessary mind has certain tastes developed over lifetimes so vasana is there and all of these things i identify my desire tendency stored in the mind but i don't say these are tendencies stored in the mind which is an object no i don't say like that i say it is my desire and i must satisfy these desires those objects are desirable princes of kashi there is no princess of kashi at all apart from me it's a total error abhotha vishaya abhinivesa abhinivesa engrossed obsessed with non-existence with fictions not just desire opposite also this is terrible this is to be i'm afraid of it here is a lion chasing me through the plains of africa i must climb the tree non-existent lion chasing non-existent swami means that particular body in the dream non-existent and climbing non-existent tree if god or power says i will say he is crazy but we experience it every night yeah in our dreams such a simple thing comes god upon the just extending it one step further and saying that in waking state also this is what is happening means the products of agayana what are the products of agyana all jada was to this entire world anything that is an object to consciousness we become engrossed in that and that leads to samsara then what what is the way out vastu abhavam sa buddhwa eva having realized vastu abhava that it does not exist apart from me when the prince realized oh that princess of kashi was no separate person apart from me i was when i was a child you remember the story when i was a child i played that role and i was wearing that dress nama rupa nama princess of kashi that rupa is the of the princess and now i think it's an ex it's a separate thing apart from me now i realize it does not exist apart from me then what happens when you realize that when you realize that nissangam one becomes nissanga one becomes means one realizes turia brahman is forever nissan ganeshanga means without any attachment non-stick teflon you are the non-stick atma nothing sticks to you it's a very profound statement if you think about it it will plunge you into the deepest meditation pure minds thinking about the asanga nature nissanga nature of atma will go into samadhi what sticks to you people no even those who are closest to us father mother grandparents great grandparents they age and they pass away children grow up and go away our this very body itself it ages and changes and finally it dies nothing sticks to you what is it that is tied to you permanently nothing your most cherished thoughts i the person i am composed of so many memories we think we are we are so we embrace this idea of a person i am a unique person and to me my memories are very important those memories mostly they are vague have forgotten and slowly little by little many things in the past have been forgotten most experiences very difficult to recall and if unfortunately parkinson alzheimer comes everything forgotten are you the consciousness gone no you are still there you are the witness of the slowly degenerating body mind but you are still there you are not affected by it asanga and why think about whole lifetime every day in the night as we fall asleep entire waking world all the people all the problems the whole samsara including body which is most precious to us whole thing is totally completely forgotten no experience of it and totally forgotten as if it never existed we go enter into a dream world or into deep sleep everything forgotten you the consciousness continues asanga once now what gaurapath is suggesting without falling asleep without going into samadhi without dying in this moment in this life right now can i appreciate my asanga nissanga nature when you realize everything here is there one thing here which is apart from me is it a separate entity apart from me just like every entity in the dream is not apart from the dreamer's mind similarly every entity in the waking state now every person every object every place every relationship every activity and my own body and my own thoughts including vedantic thoughts all of them are not a second reality apart from consciousness they are all appearances in consciousness they have no existence apart from consciousness they are consciousness with names and forms and i am that consciousness this makes you asanga asanga nissan does not mean there are two entities and somehow you have to cut the link between them then you will be non-attached yeah you have to quote yourself with teflon or non-stick and then nothing else will stick with you no it means there is no second entity with what will you be attached this is the advaita sangra advaitha sangha of governor pad or non-duality is to realize your non-dual nature and then see that there is no second thing at all with what will you be attached with whom will you be attached your greatest achievements will bring so much joy to you slowly fade into the past one day we may even forget about it greatest sorrows which brings so much shock and trauma to us slowly it fades away everything fades away and god apart will always say greatest achievement greatest trauma that day very day in the night you will forget everything consciousness continues it leaves behind outer clothes the sook on this tula shade gross body leaves it behind inner clothes are my thoughts perceptions feelings ideas memories also left out and i move ahead so this is asangatma the beauty is to enjoy this asanga nature this nature of being non-attached to anything because there is no second thing to be attached to the great obsession the love that the prince had for the princes of kashi it disappears not because now he does not love her anymore no it is because he realizes there is no princess of kashi second princess of kashi apart from him so we become asanga nissanga by realizing this whole universe is not apart from me and that's possible if you take your stand as turya not as waker in the waking world if you realize yourself as thuriya you become asanga and life becomes absolutely free nothing to be afraid of nothing to be frustrated about nothing to be um you know obsessed about that i want this without this i'll be unhappy absolutely not you have it already everything in this universe is yours it has no second existence apart from you from you the turiya so this is what he is saying see the verse again by a strong belief in this thing which has not been born a second entity apart from thorium one becomes attached to dual dualistic object objects um in dweta that means a second existence apart from you that means engaged in activity once you realize the absence of any second entity nisangam you you enjoy your completely unattached nature absolutely limitlessly nature let let us say whenever tate then you withdraw from such obsessions 80. so today also we will do that we will do a few verses and then take the questions and observations and have a dialogue 80 so when you when you realize the absence of a second and realize your non-dual nature nissanga nature then what happens 80. s having now withdrawn from obsessive engagement with the world because of this this error that there is a second entity there are other entities apart from me one attains to absolute steadiness nishtala kadasthiti what is this nishala it is not the steadiness of the body i'll sit steady and i will not move around anymore or even the steadiness of the mind i'll always be immersed in samadhi that's not what is meant here consciousness or turiya or brahman is nishala it never changes it never comes never goes so that that immense immobility that immense i would say mountain like steadiness that remains i am always reminded of a beautiful japanese poem zen poem it goes like this that the storm is over the last clouds float away now we sit the old mountain and i until only the mountain remains beautiful you see storm you can think of storm as samsara the storm is over and the clouds are the source of samsara agyana that cloud also has gone away the clouds are gone now what is there you the sadhaka and the vast vast mountain where you are sitting for meditation imagine that is brahman you are sitting with brahman until only the mountain remains until only brahman remains your separate self is erased or you see that there is no separate self at all a storm the storm is over the last clouds float away we sit together the old mountain and i until only the mountain remains means having withdrawn from this crazy engagement with dream like objects apravitta no longer setting forth you know trying to fulfill oneself by uh worldly engagement nishtalastiti one remains centered in this vast consciousness visayas i mean literally if you say it means the buddhas again immediately the scholars will perk up their ears and oh look god upon this buddhist buddha here means for the awakened ones visayas this is the vision this is what the awakened ones see this vast sky-like consciousness mountain-like consciousness without limit ever there and they are centered in it what is it like that samyam homogeneous that is always there it did not come and go it's not that i have become enlightened now i have become infinite consciousness no the moment you awaken you will see it has always been there you just say how come i didn't see it it's always been everywhere it's the only thing that has ever been there it's like recognizing water in the wave or gold in the ornament that's all that has always been there or clay in the pot it's the substance of reality it's the very essence of reality samyam always there so it's not something that i have suddenly come across it's always there ajam favorite word godhapada ajam means unborn unoriginated brahman arthurium or consciousness is not something that has been produced and nor is it something that produces anything else it has not it is not an effect of any other cause the child's question you know who created guard no ajam it is unoriginated and it is also not the cause it is also not the cause of a universe the universe is an appearance ajam adwayam nondual so these three are connected samyam means forever the same how can consciousness be forever the same because it is ajam ajam means that it is beyond change only a cause is causality there is change cause changes into effect effect is born effect exists effect again goes back into the cause so when there is cause and effect there will be change but ajam in the unborn reality no change is possible therefore samyam and how is it unchanging how is it beyond causality because non-dual causality requires two cause and effect non-dual without a second reality so um there can be no cause and effect samyam ajam advayam one homogenous reality in all space in all time because it is non-causal and non-causal because it is non-dual because there is no second thing apart from it this is the vision service this is the vision of the buddhas or the enlightened ones notice it's not that suddenly you will burn you know there'll be a burst of radiance or something like that and that's it the whole world will disappear no no not like that the world may come and go these are all appearances in youth consciousness let the let let visions come world and people and events you are the awareness you are the screen on which this movie is playing it is nothing to you enjoy it it can be an aesthetic experience and it goes away let it go nothing really has come nothing really has gone you're not worried when things happen in a movie people are born and people fight and they die the whole thing is an appearance for you it is not a second reality apart from your consciousness savishaya this is the vision of the enlightened ones notice the enlightened one does not mean that that person will not be engaged in activity it seems as if ah withdraws from activity does not engage into further activity as if it remains like a like a stone image or something like that no he's talking about being centered in consciousness being centered in consciousness afterwards in the waking world the body is there body will appear the world will appear people will appear responsibilities everything will be there and you can go on acting you can go on working the enlightened ones like krishna in the bhagavad-gita or vivekananda dynamic tremendous source you know center of activity and dynamism you can do tremendous work swami vivekananda said immense activity uh and absolute peace together generally our problem is a lot of activity and lot of disturbance are the opposite no activity and you fall asleep so i am very kind this is absolutely centered in in in total peace and yet externally can be tremendously active one more verse let us do he goes on to talk about the nature of this realization nature of theory and realization see here moksha liberation and turia are equated we normally talk about moksha as the as liberation bondage is in ignorance we think we are body and mind and going from birth to death this is bondage and then we get liberated from this bondage and we call it moksha and by realizing that we are thoria but the very nature of thoria or brahman or atman whatever you call it the very nature of that is moksha so whatever he's describing can equally be he's talking about moksha it can it's equally applicable to thorium it is it is exactly the same thing which is describing beautiful verse 81 all of these verses are very beautiful they are all from the perspective of an enlightened being ajam [Music] [Music] foreign translation this becomes birthless sleepless dreamless and self-luminous for this entity is ever effulgent by its very nature ajam manidrama same word again but here it is the special way he has used it very beautiful phrase ajam manidrama swapnam what does it mean ajam the unborn what is born the body this way the physical body in the waking state this one is born right so ajam means you are not the body the one which is born you are not that ah that means you are not the waker vishwa who is the waker consciousness identified with the body now you are being told ajam you are not that enlightened one realizes i am not this thing ajam so i am unborn body is born on a swapnam the one beyond dreams who dreams it is this consciousness alone limited by the mind in the dream state swapna one becomes tajasa identified with the mind in dream uh with the dreamer is taijasa it means you are not the thai jazzer not the dreamer ajam not the waker a swapnam not the dreamer and then anitra nidra means deep sleep so who is the deep sleeper pragya consciousness limited by the state of deep sleep i i was in deep sleep i did not know anything you are not even that so your consciousness which is a witness of waking dreaming deep sleep but not limited to any of them not identified with any of them and therefore this one phrase very beautiful praise you see ajam anitra swapnam what does it mean you are not the waker vishwa you are not the dreamer taija you are not the deep sleeper then who are you durian the witness consciousness and he uses a beautiful word for witness consciousness you see means dawn the breaking of morning literally it means consciousness a vast consciousness so just like the first burst of light which dispels darkness that is prabhatam your name is prabhatam ramahatam that means the prabhat is also a name actually for many people in india so prabhata means dawn it means pure consciousness you are not the waker not the dreamer not the deep sleeper your consciousness itself prabhatam and prabhatam bhavati swayam one one becomes or one realizes that one is this pure consciousness not waker dream or deep sleeper ajam anidram prabhatam bhavati swayam what is the nature of this consciousness sakrid vibhata here eva sakrid ever shining a flash of lightning but imagine an infinite flash of lightning blazing all the time i have mentioned i've quoted aurobindo earlier imagine the whole sky like a mass of light divi like one the whole as if it's a mass of light and it's it's a it's an eye an immortal eye and his language aurobindo's language uh the world drowned in the white radiance of an immortal gaze a powerful language the world drowned in the white radiance of an immortal gaze what is that immortal gaze consciousness prabhatam you the theory dharma the self not dharma dharma here it means the self the ottoman by its very nature so it doesn't become it was not that you are a body earlier now you have become vast consciousness no you always wear that by the by the very nature of the atman so what is by the nature of the atman you are pure consciousness unchanging eternal unlimited awareness this is what you are right now right now by your very nature so what is not consciousness by nature the mind is not consciousness by nature it has borrowed its consciousness from the atman from turia from you and that's why the mind feels conscious now lit up thoughts feelings emotions ideas memories they all feel lit up by consciousness and from the mind the sensory system borrows consciousness so when you see something right now when you hear something the seeing and hearing also feels like conscious events and the from the sensory system the body feels conscious so you feel conscious extending all around the body wherever the nervous system is active you feel consciousness so body is actually borrowed it's not dhatus it's not the nature of the body to be conscious it is borrowed consciousness from the sensory system it's not the nature of the sensory system to be conscious also it is borrowed consciousness from the mind how do you know when the body dies or is in coma this doesn't seem to be any consciousness there so consciousness seems to come into the body and then leave the body so it is borrowed from the mind and the mind borrows it from from thorium from you the consciousness so only you have consciousness as dhatu swabha as the very nature of your reality you are your reality itself is consciousness okay um little change of topic will be there actually same topic the topic here is what is the problem we are facing if your theory itself what is the problem we are facing and how to solve it what is ignorance what is realization so he will take up that issue in the next verse why is it that we feel all good in the class but after the class it gets all confused what's what's the problem he'll come in the next verse he'll talk 82 but before that um prakat do we have questions in bellurmat i was thinking about sri ramakrishna's statement not i but thou not i but yes and also i am a machine thou art the operator these seem to need to be the essence of that fighter because they're both pointing to the non-existence of the eye the the so-called snake that's actually the rope of the ottoman would you agree with this formulation yes with a stipulation that this is actually not advaita you are essentially a devotee so bill is very essentially he is devotional by nature so that's why it seems to you like that yes it's true it is the same truth but seen from a devotees angle um exactly what you said turayananduji was telling a young monk he said i am brahman i am that swami vivekananda could say it he means honestly it could just be if you feel it it's true it does not come so easily to us i'm sure it came very easily to turian energy but he is telling it as an instruction to the rest of us it does that does not come easily to us so that so i say thou not i this same reality which is talking about an infinite awareness the old mountain when i cannot lose a sense of a separate reality being grounded in this body yet i have the feeling of a divine presence then my natural tendency is not i but sound this sense of i seems to be a terrible limitation it seems to be an an obstacle and it's a useless you know troublemaker that's the ego and i want to lose that in the immensity of god it's the devotee approaching the same theory but what advaita is trying to tell you is it's you this turiam is you let go of that limited grounding in the body if you if we cannot let and say how do you do that you can do that by this process note that every night you let go of the grounding in the body when you go when you dream you have let go of the ground grounding in the body which is sleeping on the bed when you go into deep sleep you let go of the grounding in the dream body so you the consciousness are not the body once we begin to appreciate that then what god is doing that consciousness which is not the body now he begins to explore the dimensions of that consciousness what is it is it does it change no the body changes the mind changes the states change waking dreaming deep sleep not the consciousness because all these are changing in the consciousness you are aware of these changes so consciousness yeah when he says i am the machine merely machine you are the operator that implies there is no eye yes you can do that if you're satisfied with that very good gora padha would push you along the lines which i'm talking about can we do what god would push you along that directly along the lines i am talking about but if you say it's a machine and there is no eye you know if you're happy with that very good you're satisfied with that but what godu father would say is that thou art the machine i am not i but thou i am not there who says this to whom to what is this truth appearing it's a very appealing beautiful truth of surrender to the divine but god would say to whom to what what entity recognizes the surrender it's not the i the little lie it must be consciousness and that consciousness must be you but it seems to me the most important teaching of advaita is the non-existence of the eye no the most important teaching of advaitha is that you are brahman as a corollary it shows that you are not this little i which is a profoundly has profound implications for one side yes notice what advaita would say is when you realize i am not this i who is the one who is realizing this suppose you are not conscious at all would this realization come i am not die neither the i would be evident nor the realization that i am not the i that that would be evident none of this would be evident at let that day all the what i said let that day come yes god father says if you want it the day is today yes right right urgent yes i can't hear you yes so i'm trying to understand the perspective of the witness so you have the sakshi yes then you have the knower and the knower knows the known yes sakshi use the sanskrit term sakshi pramata pramaya or consciousness mind world yeah so consciousness no or not can i use that i would say consciousness mind world witness nowhere known okay witness nowhere no yeah now the lower is entangled does yes witness know the loan yes the same question same question which you asked yesterday no no just one thing i know that knower enables the witness enables the knower i know that yes but does it know the law does it know the no no yes but yes but because there is nobody else who will know who will know no witness does not know the mind knows only in a certain technical sense it's just like asking so i'm trying to be careful here to see that you get the right sense of the teaching it's a very subtle point you are asking after knowing everything about astronomy and how the sun reflects of the moon and the moon light illumines the earth now you are asking does the i understand the sunlight comes and reflects from the moon and then we call it moonlight and then the moon light shines on the earth but i am asking does the sun illumine the earth at night does the sun illumine the earth at night what will you say you will say in conventional way it's not we don't say that the sun will illumine the earth at night we say moon illumines the earth at night but practical but actually actually it is the sun which is illumining the earth at night but in this example when you are using the sun it's more of an enablement yes but i am talking not about enablement i am clear yes i am talking about awareness is is the sun aware of the earth right if you say yes if you if you say that uh who is aware is the sakshi aware of the known i will say yes why why if i ask you does the knower know the known you will say yes then i'll ask you who is the knower is apparently it is the mind really it is the sakshi when you say aham brahmasmi what does it mean i the jiva am really brahmana what is the teaching i who thought i was body mind i am really brahmana jiva brahman but it remember it is the same consciousness which is the witness which appears as the consciousness of mind as i was just saying mind lit up thinking so who is thinking is mind thinking or witness thinking witness consciousness does not do anything and yet without that no thinking is possible let me read out something from vivekananda so this is something that bill actually pointed out yesterday he was saying that this is a beautiful collection living at the source yoga teachings of vivekananda so yesterday our dinner bill was telling me you know in chapter 14 of this book vivekananda says many things which is which are very similar to what god or father says so here's the first one and this is an answer to your question the first saying real existence real knowledge and real love by this he means satchit ananda are eternally connected with one another the three in one in more precise with vedantic language they are one reality not actually three things connected one where one of them is the others also must be they are three aspects of the one without a second existence knowledge bliss now your question when that existence becomes relative we see it as the world that knowledge becomes in turn modified into the knowledge of the things of the world and that bliss forms the foundation of all true love known to the heart of man so you see good question is it possible to realize the self without the psychic control like the essence of path of knowledge is the change of identity that i am not the body mind good yes correct yes correct both are experience placed and in practice both are blended together you will see totally the guru of sri ramakrishna teaching him vedanta but also meditating so much actually sitting and meditating but if you want to make a distinction the distinction is this the path of knowledge stresses which are enquiry the path of meditation stresses psychic control that's why swami vivekananda also and from the ancient times also these two have been distinguished bhagavan sri krishna says sankhya yoga there is one sankhya there is one yoga they are not two separate things they are both leading to the same reality but their approach is different and it can be combined harmoniously and governopath also recommends yes you can meditate now what is the if you want a crucial difference if you want to make if you actually want to make a difference you do it would be this right now this realization is talking about prabhatam how do i realize this according to the path of yoga psychic control they will tell you sit quietly don't move physically shut down your senses close your eyes be in a calm place quiet place where no external input will disturb you then slowly gently quieten the british and to do that it's it's good to have one vritti little that will quieten all the british and then you let go of that vitti also yogas chitta vitti nirodha in the stilled mind in the stilled mind the the truth that i am consciousness apart from mind and that means apart from the world also that should become clear clear to whom clear to the mind consciousness the truth will arise in the mind so yoga sutra says when the mind is stilled really still absorbed in samadhi then the consciousness remains in its real nature in its re then the seer the witness remains in its real nature as consciousness advaita would simply point out it it is always remaining in its real nature's consciousness but you appreciate that fact clearly at that point so this is path of psychic control raja yoga or patanjali yoga but what does advaita what what does god tell you guru pada says no no no need to control the viktors whatever experience has come as that sadhu said in whatever experience comes you notice that it is shining in consciousness it is not apart from consciousness in fact consciousness alone exists you notice it's a fact right now if you remove the ignorance if you if you appreciate yourself as thorium if one can make one can make that breakthrough if one can make the breakthrough then what god is saying will be evident will be clear to us in every experience you don't have to shut down experience in every experience the truth of advaita will be clear ken upanishad in every experience in every vritti talking walking thinking running meditating enjoying suffering in every experience consciousness will be revealed to you that you are that consciousness you already know the limitless nature of the consciousness not to erase the experience true now we will come to that actually next verse you will say that it is easy to say these things but then the prop what is the problem he will say so one sadhu said beautifully very beautiful profound saying if you want to make a distinction between yoga and vedanta it's this distinction advaita is not for wiping out or erasing the experience of the world yoga is yoga necessarily there must be a stage where you must erase the experience of the world otherwise rashford swarupathanam will not be clear but vedanta says in the middle of experience in fact you need that experience to realize that your consciousness so what does it do in transaction you realize in the waking world you realize i am not the waker this is not the waking world i the turia alone and i'm appearing as waker and waking world i am the infinite being here appearing to be limited there is not one thing in this world which is other than me not one person who is other than me absolutely not the brotherhood or sisterhood identity complete oneness so this is what advaita teaches or shows you but the difference is this so humorously i remember one sadhu i met in gangotri very young sadhu i think shiva harigiri i forget his name very nepali sadhu young sadhu he was meditating a lot so once i spoke with him we would speak once in a while i once i spoke with him and i said what are you trying to do said i am trying to i'm practicing patanjali yoga trying to get samadhi and trying to get samadhi sampragyata samadhi samprakyata samadhi and he says once i actually came close to it but i got scared he was telling me in hindi we got up from it asana and ran away in fear and now he has been trying for the last few years to get that but he's not getting close to it also so that that's what he's saying so i asked him you know my tendency i asked him what do you think about vedanta so his answer is very instructive his mind is a yogi's mind so his answer is uh in hindi i'll tell you and then translate vedant he said he vedanta is okay but they talk a lot they don't have the experience so this i need a particular experience then only i will be spiritual what vedanta is telling you if you have the knowledge if you remove the ignorance you realize yourself as thorium every experience is a spiritual experience if you take a cup of tea also it's a spiritual experience as much as sitting in samadhi it's very radical thing to say but advaita vedanta will say that it is true next frank seems to me that yoga doesn't advocate a continual cessation of activity it's momentary you know nist dragoon above our june just be without the three gunas but he didn't but then get up and fight you know yoga star kuru kamani and get established in yoga perform action um so it's preparatory in a way for action it's not um in opposition to it and it also seems to me that yoga and advaita are complementary in the sense that if the mind is agitated then the understanding won't be as readily available that advice provides whereas if the mind is kind of habitually more serene or settled then it's more easy to grasp the concepts of advice so it seems to me they're just like two legs of one table or two tools to accomplish a task well yes you're right but remember the interpretation you gave of the bhagavad-gita is a very vedantic interpretation when i'm speaking about yoga i'm speaking about patanjali's yoga so patanjali's yoga regards the ultimate reality to be dualistic consciousness and the material universe prakriti and purusha and the the purpose is the point is to see yourself as separate from material universe so it is not very friendly to action converting yoga into action requires a vedantic basis you see brahman everywhere and therefore whether you are withdrawn from action or inaction um it is the same reality and then you can engage in action well then there's another person yoga what is it yoga karma sukkosh so again helpful to skillful action yes but remember the question here was not about that kind of yoga the word yoga is vast in in the gita so yoga karma sukarsalam refers to karma yoga where you engage in action dedicated to god and it has a purificatory effect on the mind so that's the interpretation of traditional vedanta but the question here was about meditation so patanjali yoga patanjali yoga would certainly not agree with yoga karma super shallam it would it in fact one thing it is inimical to is actually external activity patanjali you cannot meditate if you don't sit down in asana in in a particular posture so that i'm again and again saying when i say yoga i meant patanjali yoga otherwise if you get a general view of yoga even advaita is a kind of yoga yoga devotion is a kind of yoga bhakti yoga and yoga is skill in action karma yoga so all kinds there are all kinds of yoga but but but going back to your original statement yes so meditation is one should not be misled by what i said meditation is uh blended with knowledge and is a is a support to knowledge is it a dispensable support not unless you are extraordinary for most of us meditation is absolutely necessary it may not be a sufficient condition but this is a good way of putting it patanjali yoga would say meditation is a sufficient condition for enlightenment but advaita would say certainly not a sufficient condition knowledge is a sufficient condition but yoga would be a necessary condition meditation would be a necessary condition yeah and it's not something you do all day just like you don't eat all day or sleep all day it's just part of your day which balances all the others absolutely and that kind of meditation is uh always most welcome and necessary for uh advaithic knowledge yes that's right yeah so i often tend to stress the philosophical differences between the systems one should keep that in mind um any any other question yes yes this is you mentioned yesterday that advaita can have three paradigms srishti drishti dhrishvisha sri and ajazva corresponding to uh waking dreaming and sleeping yes but what about this jiva paradigm how does that fit is the is the kajiva sagura brahman is right right this is useful in the context of the waking dream right right right so this is one aspect i'd hope to avoid but if you think about it you can't avoid it this question logically will come up it's all right you've asked it but it also gives me a chance to clarify something i said yesterday i was thinking later this paradigm of sri district and ajayatha being based on deep sleep on on waking dreaming and deep sleep jagrith swapna sushupti i was later a little confused about whether i had actually heard it from swami paramar tanandiji because i mentioned that in the class or somewhere else this much i remember that swami paramathan did talk about it but whether he gave me this paradigm or not i don't remember so i might be misleading people if i say that he did though i'll get into your question but let me share a very beautiful insight i had gone to him with a question my question was to swami paramathanandaji the my question was that brahmagyana enlightenment that flash of intuition which enables you to realize i am not this waker vishwa i am turiya this breakthrough that's also within maya it's also within ignorance because mind it comes in mind all the practices are within maya and once it comes up this flash of knowledge knowledge removes ignorance and you realize that you are brahmana the ignorance about brahman is removed by the knowledge now what was my doubt my doubt was that maya is the cause of this is the material cause of the entire universe including my mind and including the flash of intuition which will come up also so in one sense that flash of intuition is a product of maya maya is the cause and brahmagyana enlightenment is one of the effects ultimately of maya and yet that caused that effect brahmagyana destroys the cause agana or maya ma the ignorance is removed by the enlightenment which is also a product of that ignorance are you with me so far now what is the problem the problem is effect cannot destroy the cause you might as well say can a pot destroy the clay it is made of no can a wave destroy the water it is made of no what is in vedantic or in sankhya terms what is creation and destruction emergence of the effect from the cause is creation and going back of the effect into the cause is destruction part comes we call it creation part breaks and back to clay we call it destruction wave comes up we say it has come from the water material cause water and the effect is wave and the wave goes back into the water form i mean a wave form is lost we say it has gone back to the cause so going back to cause is destruction how can the effect destroy the cause if you appreciate the question you will appreciate the answer and this worried me that we are we are saying the original cause of everything of course brahman but maya and through maya comes the mind and through sadhana ultimately the flash of realization that realization seems to destroy its own cause maya or ignorance at least for that person how so he gave a very beautiful example and he said your question is well known in in ancient vedanta so the example is this it seems there is this bamboo forest forest of bamboo and when it's in dry season in the wind hot dry wind the bamboos they clash against each other they rub against each other and it can produce a you know by friction fire and the whole bamboo forest is burnt down now notice that the bamboo forest is the cause and the fire which is produced is an effect but the effect burns down its cause and it's also extinguished now ah his explanation was very beautiful and then i realized my mistake which i was making mistake is not that the effect cannot destroy the cause it's just that the effect cannot exist without the cause so the effect destroys the cause but along with that it itself is destroyed also so the fire which is born of the bamboo forest destroys the bamboo forest but then the fire cannot exist anymore it also goes anyway so that solved my problem of how enlightenment born of maya can destroy maya okay now um back to your question ekaji vawada what is akaji vawada only one jiva exists if you think about it in your dream when you see so many people and animals and birds actually how many are there when you wake up what would you say did i see a world full of many people and plants and animals no i was the only one there i appeared as many i appeared as myself in the dream and plus many other jeevas but those jews were not jeevas they were my imagination in your dream in our dreams we are all a kajiba we are one being now if you push godopather's way of explaining advaita doesn't it lead to a kajiva that in this world right now if the waking world and the dream world are similar same paradigm then isn't it true that there is only one jiva everything that appears appears to the mind of that one jiva and the mind itself is an appearance in pure consciousness which is thuriya it's just that the jiva does not know itself as turya it's like a person who is in the middle of his own dream and can wake up and similarly this one jiva will one day wake up and realize i am thuriya but there is nobody else there is nobody else rest of us all of us we are dreams of that jeeba so this is a kajiba bada is this let me say who is that jiva it's you you swamiji which one of us there are 62 of us in the zoom and you are also the 63 whoever you are it is you you are that one jiva you can see that it's basically a methodology a paradigm for you to practice advaita is it true or not is that the really there's one jiva the answer will be what is ultimately true in advaita and ultimately it's true that only turiya is there so this ekkerji vawada would also be a paradigm a kind of um algorithm for you to process your sadhana through but this is it follows from drishti shrivada do you see the connection srishti rishtivada world exists and then i come and see it that necessarily implies many jivas as we common sense approach to the world we think there are many beings like we think they are all different beings this is srishti rishtivada based on the waking state paradigm but based on the dream paradigm you have drishti srishtivada which is an idealistic view of life that if you pursue it if you push it little further logically it leads straight to ekaji ovata that is in western philosophy it's called solipsism one knower a figment of that aka jiva's imagination there is only one one jiva who ultimately realizes that i am thuriya and that's it it's over whereas the role played by the eika jiva is somewhat similar to the role played by ishwara in the bahuji was model the world seems to be a dream of ishvara or hiranyakarba and we are all part of it but if you say i am that hiranyakarpa and this world is like my dream then it becomes a kajiva though it's it's a very honored model not the main model but honored model in advaita vedanta in fact in one place um madusati but it's just something not suitable it seems too crazy for most of us it can be a good model of practice for a radical advaitan there was one advaithin who lived about 600 years ago ah prakashananda saraswati he wrote this book vedanta siddhanta mukthovali vedanta siddhanta muktar it's been translated and there he strongly advocates rishi srishtivada and i think aika jivapada also this is this is it's a it's a much shorter way of practice actually it's very easy to dismiss the world if you are honestly an akaze yeah all right let's hold on the questions let's make a little more progress next verse is very important it addresses the problem why is there problem in advaita vedanta why aren't we making progress why is it that things are good in the class even if we understand it but they don't seem to work when we face the world outside 82. [Music] because of the passion for any object whatever it be the lord becomes ever covered up easily and he is at all times uncovered with difficulty right see one big advantage of advaita vedanta is or one attraction of advaita vedante is that it seems to be instantaneous i realize i'm theory and it's done yes oh that's much better than putting in lifetime after lifetime krishna says in in bhagavad-gita one practices lifetime after lifetime and evolves spiritually and in the final life one one realizes one sees vasudeva is everything and so on so forth that seems like an awfully long journey instantaneous realization wonderful so that that's one attraction the other great attraction is it seems effortless just by knowledge i will attend a few classes i will realize i am brahmana and that's it everything is done and all these poor people meditating and doing puja going to temples and taking a terrible this pilgrimages and morning evening getting up early fasting ekadashi and so many things people are doing hard year after year decade after decade maybe lifetime after lifetime all of that i can get in an instant and effortlessly without any effort true but here governor father says not true the fine print goerpad is going to give us now so many people see what happens is basically this even after the study of vedanta the world keeps on appearing to us if it were like my dream you know africa lion chasing me see when i wake up wake up from the dream into the waking state the whole thing disappears not only i know it is false it also disappears whereas when you wake up from the dream of ignorance and realize you are brahmana this world will not disappear the waking world will appear to you and the waking body will appear to you mind will appear to you memories will appear to you and all the people will appear to you that all will become turian no they will appear as they were appearing eyes will see form ears will hear sound nose will smell tongue will taste same things will appear externally and internally in your mind also you only realize that there are all appearances in the reality which is story which is clear to you but the problem is not only it appears that way the world your peer the people children husband wife they will treat you not as studio they will not say oh you have realized now from now on you are thuria we are worthy of respect no they will treat you as vishwa as the waker as they were treating you throughout your life everybody husband wife mother father children and children will not say oh mommy now i will be very careful with you now you are turia no mommy is the same mummy so david the world boss will treat you just like that not with any more respect because you are turiana so the world will be behave with you in the same way even if i realize that it is a dream the lion in the dream will keep on chasing the swami so it will not like the story of shankaracharya who climbed the tree this is just a story and when elephant was chasing and the king asked him if you are brahman and elephant is brahmana all is brahman why did you climb the tree and the funny answer was the rho king you know that i am brahmana you know that the elephant is brahman i also know that but does the elephant know it so the elephant of the world does not know that it is brahmana thorium it will behave with you just as it has been and your own tendencies are there lifetime after lifetime so what will happen is as we come into the waking world we will start very soon behaving as if it is real and as if i am visual not too real we'll start behaving as if we are vishwa we will start feeling as if we are visual and then slowly what happens that knowledge which is gathered in manduka class that even that clarity which is gathered all this i am saying that some clarity is there already this clarity also becomes occluded eclipsed he says graham if you see graham means actually seeing or experiencing external objects when you see that another meaning of graha is eclipse it occludes it hides it covers up as it were your understanding of vedanta this i am talking about us we are not talking about jivan mukta the enlightened one so in our case what happens this is the problem and that is why we will have some kind of understanding of turiya mandukya but our behavior will be of vishu are the waker and you will notice all the problems are vishwa problems not vishwami's waker's problems not tudya problems turi has no problem and therefore you will see all the questions which come some are philosophical questions but many of the practical questions will come but you'll see always but swamiji this problem will come you'll see if you if you see what is the problem it will see its a problem of vishwa it comes only when you take the visual identity as real not as an appearance you take it as real then the problems of issue also will become real and it's very natural it's very natural because it feels so real even a cinema which you see some kind of scary movie if you see but children start crying in the movie even if they understand it's a cinema you get affected people scream in fear or if it's a tragedy people though you will weep although you know it's a movie very soon if it's a skillfully done well directed movie with good special effects you will be absorbed in it knowing well at least in the background of your mind it's a movie but you still cry when there is a tragedy you you scream in horror if there is a ghost and these things it affects right just a movie and you know it's a movie it is still affecting you imagine if it if we are not very clear whether this is a movie or reality and not just it's on the screen five senses are engaged you see and you hear and you smell and you taste and you touch and everybody here is behaving as if this is real not as a movie then how much we will be affected by it how much will be affected by it it's like this suppose now they are thing they making movies even more realistic it seems that if you sit in the chair some movie hall is there that when the car is there on the screen the chair will also move you will feel not only you will see it not even you hear it but it will also move like a like a simulator and if there is the character is smelling a flower there will be little nozzle in the chair which will squirt a little perfume so when the character is smelling you will also smell the flower and maybe little more 3d these virtual realities are there but it becomes even more vivid suppose you enter such a well made such a high tech movie and you are seeing you cannot see the hall anymore you cannot see your own body you can only see the virtual world and when you look the body also will be a virtual body hands will be moving that's also a virtual handy movie you cannot see your own body at all not only that suppose you cannot hear anything in the hall only what is supplied to you by the movie suppose now you cannot touch anything tactile i saw so i was taken a tour to mit media labs and some things that are confidential anyway so i was they had this security pass so they took me inside the lab and nobody was there they were showing me certain projects which are now cutting edge one is tactile so there are bubbles floating in the air is very simple thing but it shows the potential so swami try to pop the bubble it's just not a real bubble and only a light but when you try to pop it there are ah little bursts of air which are given into your hand so you feel actually you are popping something or you are touching something so you can actually interact with virtual environments shaking hands exactly somebody sitting in the west coast and here you are in boston in the media labs you can actually shake hands you're shaking hands with a robot hand but that person is feeling your hand you are feeling that person's hand so the such things are there now imagine and that's they're trying to bring into ah not yet into commercial use but they will try so ah what was i saying imagine you are in that now and the world external world is not appearing to you at all now add some more thing which is not possible in modern technology as yet but add some more thing suppose your memories are taken out you cannot you don't remember who you are that i am swami sarvapriyananda watching a virtual movie that i forget suppose now suppose the thoughts of that character the hero heroine villain whoever it is that is now put into my mind somehow what is the condition that is exactly our condition right now naturally will be immersed in it and yet at any point not a little bit of it is true what is true you the experiencing consciousness that much only is true right now advaita helps us to see this so what does he say if we take this waking experience to be a little bit real yes entity so any entity if you take it as being a real separate entity apart from consciousness what happens so the glorious lord bhagavan your real nature so now very easily it gets covered over my turian nature my brahman nature very easily discovered forgotten and only with great difficulty dukkham only with great difficulty does it become manifest again again you have to attend many manduka classes before clarity comes i became so confused by the world now manduka class has one more course of manduk is required to give me that clarity again so what should we do we should seriously study vedanta sravana every doubt should be cleared up every doubt whatever comes don't be afraid of asking questions best is if you can clear get to the understanding yourself if that those little confusions knots are untied in our own understanding by ourselves best otherwise the books are there you will find the same questions have been asked in the books and answers are given ask the teacher teachers you can ask me and other teachers and you will get clarity but after having got all of that nidi dhyasana is connects with meditation what rick was saying earlier and also who was asking poonam india singh was saying about meditation vedantic needed asana why vedantic needed dhyasana is necessary long period of staying with it having understood by shravana getting conviction by manana see the purpose what is the purpose of shravana mananananandhyasana the purpose of shravan is to get the knowledge i did not know now i know how in what way do you know just reading studying understanding that much i know then mananam conviction i know but i have many doubts that is the end of sravanam doubts are cleared absolute clarity and conviction is there now i know i believe it because there seems to be it seems to be true absolutely there is there is no way out of it it's obvious truth that is not yet realization then you soak yourself somebody said marination when you cook something after cooking is finished you don't immediately take it off the fire you put the lid on it and let it stew that let it stay there so that it soaks in all the masala and the spices nicely similarly after shavada manana long period of needed dhyasana is necessary bhagavan gita talks about it again and again wherever the mind wanders we draw the mind from all that atman neva basham knight established in atman what atman that clarity must be there by vedanta earlier otherwise you will not know what atman am i going to put it on once that clarity is there i stay with the atman no kimchi the pitching tie it shri krishna says do not let the mind think of anything else that is needed asana stay with that radiance stay with that vastness we sit together the old mountain and i until only the mountain remains that is needed asana stay with it again and again and again totapuri told sridham shram krishna asked him you are an enlightened person why do you meditate so much he said look at this brass part that unless you scrub it daily the shine will go away it will still be brass enlightened person is enlightened and moksha is guaranteed for someone like dhodapuri but a layer of worldiness falls if you stay too much with waker and deal with the waking world too much vevahara then a layer falls another so so these sadhus in uttarakhand know this very well so there are many many stories about it one is about the mongoose the mongoose neula they say the mongoose which fights with the cobra the cobra is powerful and poisonous and the mongoose fights with it but sometimes the cobra may bite it mongoose is good at evading but sometimes it gets bitten now the poison is put into the mongoose's body so what the mongoose does is it at least according to their lore in the mountains it rushes off into the forest and it knows there's a particular herb it chews on that and the poison goes away then it comes back and again fights with the cobra similarly when you are avedante and you are dealing with this world of myoway back into waking world jagrat prapanja and waking body and the waking personality remember that super virtual movie you are back into that how dangerous so that is the poison of the cobra you must again go back and chew the the the herb of mandukya listen to the recordings study the notes chant the mandukya stay with it for some time back again to the waking world so this is the process of sadhana professor randam chakravarti he quoted from the buddhist scriptures he gave very nice same thing in buddhism they call it so the wisdom that comes from shruti by hearing by studying so that itself takes a lot of effort many times studying different texts of advaitha you begin to get shrutamai pragya a kind of wisdom which comes i understand now whole paradigm shifts now we have a vast understanding now and then chintamai pragya you think deeply philosophically about it and clarity comes chintamai pragya that is mananam and then drishti my pragya even deeper you meditate on what you have understood then it becomes you see it this thing is seeing it it becomes a living reality in the waking state itself it becomes a living reality i am thorium all of these are appearances in thorium this is the answer that he gives let me do one more verse should i or okay let's stop here the next one is also interesting very interesting in fact but we will take it up next time let me see if there are any comments or questions all right before i take the next question uh i've said this number of times but let me repeat i heard this from swami ramananda saraswati in haridwar very great advaitan he passed away a few years ago non-dualist so um one of the devotees and householder devotee who had an operation kidney transplant came to him and the swami was asking how are you now he said the operation is over but i have got strict medicine and diet swami asked but operation is over so why do you have to follow strict diet now in medicine and the gentleman explained you see it works this way ah once a new organ is put into the body one must be very careful otherwise what will happen is the body will not accept the organ as part of itself and the benefits from that organ will not flow and ultimately the body will reject that organ and the organ will die the whole thing will be disastrous and the person may also die then the swami became very excited he looked at the rest of the monks and the devotees assembled and he said mahatmaji this is this is the thing this is what you have to do after vedantic study see after vedantic study what happens is you must have intensive sadhana meditation japa devotion nishkama karma everything for purifying the mind and guarding that knowledge which you have got stay with it cultivate it intensive sadhana is required after vedanta he says otherwise what will happen this knowledge which you have gained will not be integrated with your personality it will become you know like okay this is some interesting thing i learned that's all it must become your knowledge and if it does not become integrated with your personality you will not get the benefit like the kidney will not give the benefit and the knowledge also will not give the benefit the peace and joy and strength you want from advaitha will not come and last like the kidney being rejected by the body this knowledge also will be rejected by the mind which is not cultivating this knowledge after sometime you will say i understood at one time but now i forgot it all so intense sadhana like you know diet and the medicines which are required after organ transplant similarly in intense ardhana is required after manduka transplant okay question yes i feel like a mongoose i still have to go back and bite the weed and come back since i was given a chance i want to ask you this question all the meditation and all the efforts are still mental yes we're asking us how do we get breakthrough if it is a mental phenomenon to go to something that's beyond the natural function [Music] yes and i understand what you're asking no the problem is mental and resolution is mental remember by your sadhana you are not doing something to that which is beyond the mental what is beyond the mental beyond the physical tunia pure consciousness but your sadhana your shavana mananam nidhasana has nothing to do with turiam it is something done at the level of the mind and intellect turiam is ever there who needs uh does thorium need shower damage no will shravana manana said but i need it you think you are this jiva you need sravanamananananandayasana this thinking that i am the jiva this error at where is this error this error is not interior it's in the mind ignorance is in the mind knowledge will come in the mind and remove the ignorance in the mind you realize you are thorium this sravanamana nadidyasana has no direct access to turia that's why swamiji and he wrote a nice little note it's in the complete works of scientific to an american person who asked just give me the gist of jana yoga bhakti yoga karma yoga and all of that two three pages there he says these yogas are all indirect paths to enlightenment so even gyani always indirect what it does is the error of thinking that i am not thorium actually feeling that i am not touria that i am not brahman this error is removed by knowledge all the practices are level of mind and intellect you are right but all the problems are also at the level of mind and intellect how does it happen is it like a flash of light you're talking about so now next is how does enlightenment happen yes two things are there is it gradual or is it a flash if you're asking that both the flash is there is a sudden breakthrough how will you know if i want how do i distinguish between understanding and this actual breakthrough the the distinction will be that the actual breakthrough the intuitive breakthrough will never go away it even if you don't cultivate it it will be there fresh constantly available all throughout after that there will be clear before and after after that you will never be able to regard yourself as this body mind anymore you may make the mistake but you know deep inside i am not this i have seen and that breakthrough will not sorry when i try to think about this i feel an intense level of frustration and i that that frustration is good but remember you need not feel frustration if you have any even a little bit of belief and belief only little bit of belief little bit of understanding of vedanta you know that you are already thorium you are as much toriyama brahman as i swami vivekananda ramana maharshi you are the same brahman already without any further effort also you are that so you need not feel frustrated no harm will ever come to you but it's good to make that breakthrough make that breakthrough so this is the instantaneous but then i said also progressive in what sense progressive as i was saying all the samskaras stored up in this mind ultimately even after the breakthrough external world will appear you will appear as the body mind and the vishwa identity will try to grab you so there that progressive manifestation of what you have realized that's why swami vivekananda said religion is the manifestation of the divinity already within us it's very interesting he never said it is realized it is knowledge of the divinity within us he said it is manifestation of the divinity so the manifestation always takes place at the level of intellect mind emotions behavior can i manifest this knowledge that i am the thorium uh realization that i am the thorium in my day-to-day life that is a progressive path and that requires nidhasana staying with this knowledge shankaracharya calls it gananistar is much earlier is able to hold on to what you have learned staying with it beyond anishta is realization already realization is there but you stay with it to overcome past tendencies you keep on manifesting the reality in day-to-day life yananishta yes yes i've been thinking about asking this question over the last couple of days but i've been hesitating because we've less left this subject already you know i i've been it's been bugging me for a few days that i need to know a little bit about what ulta taught because we've talked about this four schools south africa etc but why was the necessity for these schools to emerge did buddha leave some gaps in his study in his teachings or we haven't seen this happen for example in sri ramakrishna's teaching we have not seen differences you give it time give it time it's only 100 years yes but why if you can recommend a basic book on guta that i can read we'll see we'll take this up let's postpone it discussion next time because the buddhists we are going to come back in a big way in the next verse okay next verse itself jainas all these things very interesting discussion will come back um and so we'll see that next time also if you can please think about some book that i can there are numerous books i can tell you a couple of books which i liked which were introduced we were introduced to in okay uh in at harvard yes huh you you have you don't have to you don't have to tell the names of the books right now you can do it later i'll give you the names of the books in the next class yeah okay yes my question is the realization is same for all then we find that in in taco if anyone says that if even a cat coming [Music] you are coming in that form but uh teacher [Music] all right let me stop you there your language you what you said was is the realization's the same for all but we never said the realization is same for all it is realization about the same reality but because that reality is infinite and our approaches to that reality are also many one may approach it through advaita vedanta another one approaches is to devotion in devotion also somebody approaches as kali as krishna or as christ so our mind is also involved in that realization after all realization is at the level of the mind so our mind is involved in realization and the mind is conditioned by our particular approach same reality suram krishna says the same ghat was the same pool and in different guards in different places people come and collect water and they call it differently item is the same the the the object is the same god is the same reality but because of our different approaches and because of the infinite nature of god so the realizations also will vary so he gave the example of the chameleon um rupee and islam krishna says somebody says it's yellow somebody says it's red somebody says it's green which has different colors somebody says it's colorless who is what colorless means the nagani so yes so different approaches are possible same reality different kinds of realization why because that reality is infinite and our minds are also different something's always bothered me about this teaching uh i don't see you i see them do you see me no no i see you yes okay you see me yes i do okay something's always bothered me about this um the teaching that the no the mind is no borrows consciousness you know that the body borrow everything borrows consciousness yes and and that what because how can consciousness be borrowed if all there is is consciousness it's like borrowing space from space you can't borrow space from space yes right right so the mind is consciousness the body is conscious yes right so isn't it a little bit misleading to say all right let me just respond to that what you said at the end is the actual conclusion remember these teachers always teach in stages so when you say everything is consciousness ultimately the mind is nothing other than consciousness the body is nothing other than consciousness the world is nothing other than consciousness when you say that that's the ultimate non-dualistic truth there's one consciousness alone and no no second thing apart from it advaitha means non-dual a non-dual consciousness so what about all these things which are appearing not only second but third and fourth and fifth and millions of things they are none other than consciousness itself just as no wave is apart from water all right so granted that's the truth but if you just go to the man on the street or even a beginning student and say everything is consciousness they may say that sounds cool but i don't get it how is this book consciousness how is this or how is my shoe consciousness no the only thing that feels conscious is i i feel conscious then you have to start with accepting what that person accepts as reality there is a material universe non-conscious world and there is a body and there are sense organs and there is a mind and at some some point it begins to feel conscious for me the book or the table doesn't feel conscious but my hand feels conscious my eyes feel conscious my mind feels even more conscious and when i try to push beyond so step by step you're shown no you are consciousness itself and the a living system like a body uh gets consciousness from you much like the pan gets heat from the fire underneath it yeah right okay thanks thank you so much all the questions let's quickly go through the before we end some of the comments um [Music] then so comments are there yes raman says some of the videos are there which are now been posted let me see if that is the correct link yes this is the correct link so some simple but you have to understand hindi to see those videos there is a comment that's a problem with new advaitha people they think an understanding is sufficient and southern is unnecessary yes certain groups are there not only that there are some who think even understanding is not necessary so you just to sit quietly and you are it and you get it and there is some peer pressure you have to say i get it otherwise you feel left out like maybe you're too dumb everybody else gets it and everybody else is in see what happens is in many of the cases i've felt i won't name names in many of the cases i've felt that the teacher actually has some insight the teacher does have some insight and that accounts for the power of the teachings so when people listen to the teacher it feels real because that teacher is talking from a place of actual seeing but this is this is a phenomenon that was well understood in ancient india they knew that people could make those breakthroughs but the recommendation always was once you made the breakthrough you plunge into deeper spiritual practice don't claim to be an enlightened person don't start teaching immediately stay with it stabilize that wisdom and if the opportunity comes for you to share that wisdom that's well and good um and there was a methodology that's why dennis wait's book is so good there's an ancient methodology of transmitting that body of teachings you don't have to reinvent the wheel every time it's good to you know see the procedures that have been developed the method of the five sheets the drigrish here and seen the analysis of the crnc the method of waking dreaming and deep sleep so many multiple methodologies called prakrias have been developed over centuries if not millennia and these are very good one may work for one one may work for the other it's a good good structure and paradigm which a traditional teacher will transmit to the student yeah all right that seems to be all for today uh next time some interesting verses are there and that's for um wednesday again all right take care everybody stay safe