9. Brihadaranyaka Upanishad - Mantra 2.4.13 | Swami Sarvapriyananda

[SPEAKER_01]: Oh, poor nama dhaf pur nami dhampur naat pur nama dhajjati pur nase pur nama dhajjati pur nama dhajjati pur nama vashishjati Oh, shanti shanti shanti
[SPEAKER_01]: Ohm, that is infinite and this is infinite.
[SPEAKER_01]: From that infinite, this infinite has a reason.
[SPEAKER_01]: In this infinite, if it is infinite, it is discovered, then infinity alone exists.
[SPEAKER_01]: Ohm, P is, P is, P is.
[SPEAKER_01]: Welcome back to this class on the Priyadar Naku-Panishad.
[SPEAKER_01]: we are
[SPEAKER_01]: Just one section of this great open nation, the dialogue between the sage Yajya Valkyya and his wife, my three.
[SPEAKER_01]: The entire message, the entire teaching can be summarized in one word.
[SPEAKER_01]: In Sanskrit Saravatma Bhava, which means being the essence of the self of the entire universe of everything, or to put it even more simply one-ness.
[SPEAKER_01]: The whole universe is one with you.
[SPEAKER_01]: You are one with the entire universe.
[SPEAKER_01]: A little qualification here, a technical qualification.
[SPEAKER_01]: Oneness does not mean in this case, a collection.
[SPEAKER_01]: for example, there are all these things in this room.
[SPEAKER_01]: Suppose you put them all together, there is a bundle of things, all the things in one bundle, the things in this room, a collection, an inventory, a catalog of books, not in that sense.
[SPEAKER_01]: The oneness we are talking about here, the oneness of all things would still exist even if all things did not exist.
[SPEAKER_01]: So, it is one-ness, because it is such an honor, the existence consciousness, please, appearing as this entire universe.
[SPEAKER_01]: If the appearance were to disappear, still the reality would remain, and that reality you are.
[SPEAKER_01]: In fact, that is the discussion today, we will see, so that reality you are, you are that one reality appearing as everything, which is, when you look at everything, you are the
[SPEAKER_01]: Um, Yagyevalkyya teaches this by showing that the self is everything.
[SPEAKER_01]: How does he show that?
[SPEAKER_01]: He says this entire universe.
[SPEAKER_01]: Uh, Rai is his from the Ottoman exists in the Ottoman and disappears back into the Ottoman.
[SPEAKER_01]: And the examples he used, we have seen those examples, wonderful metaphors, he has used the example of the fuel burning and smoke and various colors of sparks and grinds of smoke emanating from that fuel.
[SPEAKER_01]: And we also see in the examples of the music examples of the sound of the conch, of the drum, dundubhi, the drum, the conch, and of the vina.
[SPEAKER_01]: and how they all those melodies and rhythms they all exist in the sound of the instrument itself.
[SPEAKER_01]: That is the the reality which you experience as different rhythms or melodies.
[SPEAKER_01]: Similarly, the universe is like like music but the sound itself is Brahman from which in which you experience the varieties of music which is the universe.
[SPEAKER_01]: and the final dissolution of the universe in each cosmic cycle is like a lump of salt thrown into the ocean.
[SPEAKER_01]: There it becomes one with the ocean, becomes indistinguishable from the rest of the ocean.
[SPEAKER_01]: So, in this way, that from which the universe arises, that in which the universe exists into that which the universe disappears.
[SPEAKER_01]: So, what does this kind of argument, what does
[SPEAKER_01]: Well, the material cause like the clay of all the pottery or the gold of all the ornaments, the material causes that from which the universe arises in which that from which the effects arise in which the effects exist and into which the effects dissolve finally.
[SPEAKER_01]: What he is arguing here is, the Atman is the material cause of this universe.
[SPEAKER_01]: It in that universe arises, it exits, and it disappears.
[SPEAKER_01]: Therefore, wherever you experience a universe of people, things, objects, activities, it's all the self, it is the Atman.
[SPEAKER_01]: He said something very interesting, Yagyevulkya said to his wife something very interesting.
[SPEAKER_01]: He said, when the enlightened one finally dies, the body dies and that one will not type again.
[SPEAKER_01]: One is at one, it is immortal, but the body dies, there is no further consciousness, Nassangyas, the, so there is no further consciousness and that immediately creates confusion.
[SPEAKER_01]: what are you saying till now you're saying that I am the self, the self is the essence of everything one, the universe is one with you and I'm immortal and the self is consciousness.
[SPEAKER_01]: Now you're saying this self which is supposed to be consciousness, you have said it already.
[SPEAKER_01]: Now you're saying this immortal self which is consciousness and you're saying after the death of the physical body then lighten one there is no further consciousness does not have any further
[SPEAKER_01]: So, now the answer comes from Yard Gabriel Gaff.
[SPEAKER_01]: We of course, know the answer that is talking about the reflected consciousness, the particular as consciousness, the individual as consciousness, which exists, which functions as long as the body mind are functioning and which disappears when the body mind disappears.
[SPEAKER_01]: In fact, when the body mind is top functioning in deep sleep, then also this particular
[SPEAKER_01]: So, what to speak of the final liberation when the enlightened one remains as Brahman and does not take up any further body mind.
[SPEAKER_01]: The body's weak, all of us, we keep changing bodies, does the body's die, but we retain the mind, which evolves over lifetimes.
[SPEAKER_01]: But after enlightenment, the mind also is dropped, so you remain as pure consciousness.
[SPEAKER_01]: When you remove the water, then the reflected moon will disappear.
[SPEAKER_01]: But the original moon is always there.
[SPEAKER_01]: Doesn't mean the original moon or the sun which is reflected in the water will disappear.
[SPEAKER_01]: It's always there.
[SPEAKER_01]: Just that the reflection reflected is not there.
[SPEAKER_01]: Reflection will not be there.
[SPEAKER_01]: Mirror and reflected face.
[SPEAKER_01]: I see my face in the mirror.
[SPEAKER_01]: With the moment I'm not in front of a mirror.
[SPEAKER_01]: I can't see the reflection.
[SPEAKER_01]: Without a mirror reflection is not possible.
[SPEAKER_01]: It doesn't mean that I've become faceless.
[SPEAKER_01]: My face is there.
[SPEAKER_01]: Nobody doubts that.
[SPEAKER_01]: Similarly, pure consciousness, shining in and through individual minds is what is called the individual consciousness, the Jiva, yeah, this is another way of saying that after full enlightenment, after the death of the body, the Jiva is not there.
[SPEAKER_01]: Enlightened one remains as Brahman and the
[SPEAKER_01]: That is basically, that is Moxia.
[SPEAKER_01]: That's the Vedantic idea of Moxia.
[SPEAKER_01]: It's not so startling, but when it is put in this way, it seems very startling.
[SPEAKER_01]: There is no further consciousness after death.
[SPEAKER_01]: Reflected consciousness is not there.
[SPEAKER_01]: Now, let us see, we are going to give a clear explanation.
[SPEAKER_01]: Shankaracharya also writes a wonderful commentary, which we will see here.
[SPEAKER_01]: Atreva-mambha-gaban-amumu-hatta-napretya-sangastiti-sahuvacya-nabha-are-aham-mohambra-vimi-alangba-are-idam-viga-na-ya-maitreya-sed, just here you have thrown me into confusion, sir, by saying that after attaining one-ness,
[SPEAKER_01]: Jaggiavalkya said, certainly I have not said anything confusing my dear, this is quite sufficient for knowledge, oh my three, but he is saying here is that I have actually not said anything confusing and what I have said is enough for enlightenment, I
[SPEAKER_01]: this recalls to my mind Vivekananda.
[SPEAKER_01]: He said in the west, I have taught only the group of initials, but therein lies enough for the salvation of humanity.
[SPEAKER_01]: Whatever teaching is there is enough for liberation of mankind.
[SPEAKER_01]: Exactly, it is almost echoing the Agiavalki.
[SPEAKER_01]: Agiavalki is saying, what I have taught?
[SPEAKER_01]: What I have taught you is enough for enlightenment
[SPEAKER_01]: What has he taught, and what was my three's question, and what is his answer?
[SPEAKER_01]: We will read a few lines from Shankaracharya's very beautiful commentary on this.
[SPEAKER_01]: On the 13th mantra, Shankaracharya writes,
[SPEAKER_01]: So, he says once straight after the death of the physical body, enlightened one after the death of the physical body, there is no particular consciousness or individual consciousness anymore.
[SPEAKER_01]: For the one, Karya Karanas and Ghatai Bhavimukthas, one who is freed from this change or prison of not only the body.
[SPEAKER_01]: but also the subtle body.
[SPEAKER_01]: Not only the physical body, also the subtle body, both body mind and gone, Mimuktha is free.
[SPEAKER_01]: Now he remains as limitless existence consciousness place.
[SPEAKER_01]: So there is no particular sense of sense of particular existence.
[SPEAKER_01]: I am this guy.
[SPEAKER_01]: If the A1 array, my tree, bravimi, nasty, vicious, and giety, so this is what I have said, oh my tree, this is what I have said, there is no particular individualized consciousness or experience of what and it gives examples, what do you mean by individualized or personal consciousness?
[SPEAKER_01]: What is it that goes away?
[SPEAKER_01]: Ahama, so I am this person.
[SPEAKER_01]: Mamaydam, Shetram, Dhanam, these fields are mine.
[SPEAKER_01]: This house or wealth is mine.
[SPEAKER_01]: Sukhi, Dukhi, I am happy, or I am miserable.
[SPEAKER_01]: This kind of identification, Lakshana, these are not there.
[SPEAKER_01]: Why not?
[SPEAKER_01]: What happened that all these are lost?
[SPEAKER_00]: A Vidyak, Ritath, Twar, Tashyaha.
[SPEAKER_00]: Because they are all products of ignorance.
[SPEAKER_00]: A Vidyaya, Scebram, A Vidyaya, Anira.
[SPEAKER_01]: 0 1 by a toe, nashit at twad.
[SPEAKER_01]: Kutou, Vishesh, Sangeya, Sambhavou, because ignorance has been destroyed with its effects.
[SPEAKER_01]: Ignorance and its effects have been destroyed by enlightenment, whether knowledge of Brahman, I am Brahman, I am existence and consciousness, please, that I have realized.
[SPEAKER_01]: Therefore, ignorance has been destroyed, and so the effects of ignorance, I am this person, I am happy or I am miserable.
[SPEAKER_01]: I own these are my properties.
[SPEAKER_01]: These are my degrees.
[SPEAKER_01]: This is my position in life.
[SPEAKER_01]: This is my relation to all these people.
[SPEAKER_01]: All those things are gone forever.
[SPEAKER_01]: Because they were products of, are with the ignorance.
[SPEAKER_01]: How are they products of ignorance?
[SPEAKER_01]: Because by ignorance, I think I am this one only.
[SPEAKER_01]: This body and mind.
[SPEAKER_01]: And therefore, what is it?
[SPEAKER_01]: Whatever is related to this body and mind, relatives, possessions, my past history, all of that are considered to be mine or my identity.
[SPEAKER_01]: My story.
[SPEAKER_01]: That is falsified now.
[SPEAKER_00]: For whom?
[SPEAKER_01]: He says, Brahmavida, for the enlightened one.
[SPEAKER_01]: Brahmavida literally means that one who has known or realized Brahmavida, who is the one who has known or realized Brahmavida, how would you characterize this person?
[SPEAKER_01]: Very precise identification.
[SPEAKER_01]: Brahmavida of the one who is enlightened, the knower of Brahmavida, Jaitanya, Subhav, Abastitasiya.
[SPEAKER_01]: He is the one who is centered in one's nature as pure consciousness.
[SPEAKER_01]: that is the characteristic of the end light and one.
[SPEAKER_01]: The one who identifies as consciousness.
[SPEAKER_01]: So now this we have all this, I identify as so and so.
[SPEAKER_01]: This is my identification, my gender, my so identification, all kinds of identification.
[SPEAKER_01]: Where does this also like that?
[SPEAKER_01]: That is one type of work identification with, you know, this gender identity or that, Vedanta is not exactly work, it is a work.
[SPEAKER_01]: As Svayavya can just say, awake, we awake to your real nature.
[SPEAKER_01]: And what is the identity, you identify it as pure consciousness.
[SPEAKER_01]: Nobody denies that we are conscious.
[SPEAKER_01]: We all agree we are conscious.
[SPEAKER_01]: But what we think of ourselves is and this bundle, like Shankar did, Raghavalka said, like this lump of salt and this bundle here, this body living body senses mind with ego and intellect and memory.
[SPEAKER_01]: This is exactly who I am.
[SPEAKER_01]: And this kind of thinking, feeling, billing.
[SPEAKER_01]: This is what I mean by individualized consciousness.
[SPEAKER_01]: And he says, this is lust, when you become enlightened.
[SPEAKER_01]: And after the death of the body mind, death of the body and the disillusion of the mind into property, which happens to the enlightened one only.
[SPEAKER_01]: And then he says, Sharira was Titusya, Pivisya, Sharsangya, no papad diyote, Qimutha, Karya, Karana, Vimuthasya, Sarva, Taha.
[SPEAKER_01]: Even when the body is there, when the body is there, mind is there, this particular is consciousness, a particular is awareness, particular is feeling, is not there for the enlightened one.
[SPEAKER_01]: What to speak of that state where the body mind disappears?
[SPEAKER_01]: Now this has to be handled carefully, there are two meanings here.
[SPEAKER_01]: Even when we are, when the enlightened one is alive, in the sense of the body is alive, enlightened one is still living in this body, but what would such a one be called, G1 Mukta, living and free.
[SPEAKER_01]: After the death of the body, that enlightened one will now be called Bideh Hamukta, body less liberation, but liberated in the body.
[SPEAKER_01]: Now, liberated in the body, at this, the one meaning would be, even while liberated in
[SPEAKER_01]: even then in a deep sense that one does not have a particular consciousness because that one does not identify with that particularized consciousness.
[SPEAKER_01]: It one knows that we have subject and object are still appearing but they are dreamlike in me.
[SPEAKER_01]: I am that one consciousness which is appearing like this appearing as this objective world and this subjective person, but I am the one consciousness.
[SPEAKER_01]: Swami Vivekan and the song of Sannyasin, he has a very beautiful, I have quoted it often, but I want to be precise while quoting it.
[SPEAKER_01]: So, in the song of Sannyasin, he says, there is but one, the free, the knower, self, without a name, without a form or stain.
[SPEAKER_01]: In him is Maya, dreaming
[SPEAKER_01]: Now the next one is important.
[SPEAKER_01]: The witness, he appears as nature's soul in our language subject object.
[SPEAKER_01]: That one consciousness, the true self, appears as the apparent self and the objective world, as the subject and the objective world, as the Jeeva and the Jagatth, who appears atma or Raman appears.
[SPEAKER_01]: Now, for the enlightened one, his consciousness, his understanding, his identification has shifted from the Jeeva to the underlying Atman as Shankaracharya says, Brahma Vidaha, Chaitanya, Sovha Vasthasya, the one who is centered in one's nature as pure consciousness or as Vivekantha Kalsit, the witness.
[SPEAKER_01]: So from there, he knows that I am appearing at this guy and this guy's world, but I am neither this guy nor that word.
[SPEAKER_01]: So in one sense, from the enlightened person's perspective, even while living in the body, even when body is there, mind is there, they're appearing, he does not identify with any of them.
[SPEAKER_01]: So that's one meaning when Shankarya Charya says,
[SPEAKER_01]: that chariore our status here even by while being in the body.
[SPEAKER_01]: The enlightened one does not identify with the subject object identification, the G was ever tied in the application of the given so many examples.
[SPEAKER_01]: That is why sometimes the behavior is enlightened once is startling.
[SPEAKER_01]: This way sometimes can behave like us sometimes not like us.
[SPEAKER_01]: Sometimes they behave like us as if they are the body mind, just like us for interaction with us, or sometimes they do not.
[SPEAKER_01]: Where Siram Krishna would refer to the body as this, or I have told you that amusing story about somebody wrote an article criticizing Ramana Maharishi, and sent it to Ramana Maharishi, Ramana Maharishi corrected it, the grammar and spelling and sent it back to him.
[SPEAKER_01]: he is criticizing some fellow called Ramana.
[SPEAKER_01]: So, the personality of Ramana Maharishi, he does not identify with that.
[SPEAKER_01]: He is aware of it, he is not blind to it, he is aware of it.
[SPEAKER_01]: So, that is one meaning, the sentence here can be interpreted in two ways.
[SPEAKER_01]: Even while the body is there, the particularized awareness or particularized identification is not there for the
[SPEAKER_01]: Even when the body mind is there, sometimes even the particularized awareness goes away, like deep sleep, for all of us.
[SPEAKER_01]: When we fall asleep, there is no particular awareness of I am this guy sleeping.
[SPEAKER_01]: When we are awake, there is this particularized awareness.
[SPEAKER_01]: I am this person in this body mind and this is my life.
[SPEAKER_01]: When we are dreaming, then also there is a particularized awareness of our particular character in the dream.
[SPEAKER_01]: there is no particular awareness that I am this person in deep sleep.
[SPEAKER_01]: So, the identification as a person goes away even when we are in the body.
[SPEAKER_01]: Once in a while, what to speak of a body less state?
[SPEAKER_01]: When there is no body and no mind, how can there be a particularised awareness or a particularised consciousness that one giva?
[SPEAKER_01]: This is these are the two possible
[SPEAKER_01]: Then, lighten one while remaining the body as the G1 looked, even then does not identify with the individualized G1 nature, what to speak of after the death of the body and resolution of the mind.
[SPEAKER_01]: And even ordinary persons, we lose our particularized identity as a G1 in deep sleep, for
[SPEAKER_01]: Then he says, Rancara Charya says, Iti Hu, Waaja Uktawan Kila.
[SPEAKER_01]: Paramahar Thadarshanam, Maithreya, Bahariyayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayaya
[SPEAKER_01]: But then my tree comes back with a question.
[SPEAKER_01]: This is I'm confused.
[SPEAKER_01]: On this point, I'm deluded, your words are contradictory.
[SPEAKER_01]: Now Shankaracharya makes it clear.
[SPEAKER_01]: What is the contradiction?
[SPEAKER_01]: What's the problem?
[SPEAKER_00]: What is my tree saying?
[SPEAKER_01]: How is it possible that the same thing you are talking about, the same thing having two contradictory natures?
[SPEAKER_01]: You are saying the self, I, the self.
[SPEAKER_01]: You said first, I am pure consciousness, I am not the body, not the mind, I am pure consciousness.
[SPEAKER_01]: He says, the big ghan, ghanapur, I am earlier, you have instructed me that I am pure consciousness.
[SPEAKER_01]: I am not really this body, I am not really this mind, I am not really this person, my
[SPEAKER_01]: through this body mind and acting as my three right now, but I am my real nature is pure consciousness, which is the reality of the entire universe.
[SPEAKER_01]: And you have told me this, this is the whole teaching till now.
[SPEAKER_01]: And suddenly you say, who are not right, the Sanghyasthiti?
[SPEAKER_01]: Suddenly you say, after the death of this my three body, they will be no further consciousness.
[SPEAKER_01]: How can the same thing, which is the same thing, the Atma, the Self?
[SPEAKER_01]: I, how can I be pure consciousness?
[SPEAKER_01]: And suddenly,
[SPEAKER_01]: After the death of the body, not be pure consciousness anymore, will there be consciousness or not?
[SPEAKER_01]: So, this is the anxiety we might have when we hear teachings like this because it seems so extraordinary right now we are conscious we understand but if the body is not there if the mind is not there will be at all be conscious will there be any experience at all or is it like being nothing, is it like being deemed deep sleep or in general anesthesia
[SPEAKER_01]: We have this anxiety.
[SPEAKER_01]: Sri Ramakrishna says, by diving into the ocean of immortality, does one, the ocean of consciousness he says, does one become unconscious?
[SPEAKER_01]: So, Sri Ramakrishna assures us, that is not the case.
[SPEAKER_01]: You are diving into the ocean of consciousness, the lump of salt has been thrown into the ocean of consciousness.
[SPEAKER_01]: Will you become unconscious?
[SPEAKER_01]: No, of course not.
[SPEAKER_01]: You will become pure consciousness, but still there is a mystery here, why are they
[SPEAKER_01]: So, such debates come up, what exactly is it like to be fully enlightened, and especially when the body will die, when what will happen to the enlightened one, when the mind will also will dissolve, without body mind, what is it like to be enlightened?
[SPEAKER_01]: I remember a similar debate came up when we were studying Buddhism, the Harvard Divinity School, one topic arose, the topic was, it is a debate among the Buddhists, the state
[SPEAKER_01]: the Buddha is supposed to be omniscient that is knowing everything.
[SPEAKER_01]: But also, in Buddhism, all particular knowledge is false.
[SPEAKER_01]: Whatever we know in this world or we can know in this world, let us all false, it is all a product of ignorance of Maya.
[SPEAKER_01]: They don't use the word Maya, it is a product of ignorance.
[SPEAKER_01]: Now, the Buddha being all doing, he cannot know false things, that is not being about the.
[SPEAKER_01]: So, what will the Buddha know?
[SPEAKER_01]: So, the question becomes the enlightened one, does the enlightened one know everything in the sense of being like an encyclopedia or like the internet or like an AI like chat GPT.
[SPEAKER_01]: So, the enlightened one knows everything in that sense, all knowledge or the enlightened one
[SPEAKER_01]: all these knowledge is false anyways.
[SPEAKER_01]: So, the enlightened one should not know all this.
[SPEAKER_01]: So, the enlightened one knows nothing.
[SPEAKER_01]: It is something like no consciousness after the death of the physical body of the enlightened one.
[SPEAKER_01]: In the Buddhist debate, it was does the Buddha know everything or nothing?
[SPEAKER_01]: The professor said, he called it Brainstem Buddha.
[SPEAKER_01]: The Buddha is reduced to the
[SPEAKER_01]: Now, that is not a very alluring, very exciting prospect for enlightenment, not a good advertisement for enlightenment, who wants to be like that.
[SPEAKER_01]: So, that's the question.
[SPEAKER_01]: That is what my three is anxious about.
[SPEAKER_01]: She is asking, after the death of this body, what will happen?
[SPEAKER_01]: What will happen to me if I am enlightened?
[SPEAKER_01]: What will happen to me?
[SPEAKER_01]: When I am not enlightened, it is not understood.
[SPEAKER_01]: I will go on to further slides.
[SPEAKER_01]: I will propel by my past karma.
[SPEAKER_01]: I will be born again.
[SPEAKER_01]: I will go from experience to experience.
[SPEAKER_01]: But when I am set free from body mind, then what happens?
[SPEAKER_01]: Purvam Vigyanaghanayai Vaiti Pratikyaya having promised having put this proposition that I am going to demonstrate, you are pure consciousness.
[SPEAKER_01]: Now finally you are concluding the teaching by saying, there is no further consciousness.
[SPEAKER_01]: Khatang Vigyanaghanayai Vah, Khatang Vah, Napritya Sangyas, Thiti, if there is no consciousness then how am I pure consciousness?
[SPEAKER_01]: Then she gives an example.
[SPEAKER_01]: She doesn't want to go to Shita, Shogni, or Ava, or Havati, or Maudha, or Smyatra.
[SPEAKER_01]: She says that the same fire, you can't say it is hot and cold.
[SPEAKER_01]: Fire is hot, we know that.
[SPEAKER_01]: and you can't say it's cold and the same thing you can't say it's hot and cold at the same time it makes no sense something may be cold something may be hot but it can't be at the same time it that's contradictory now therefore I am confused on this point more as me after shrank not shrankeracharya yaggivalke explains and shrankeracharya elucidates what yaggivalke has said
[SPEAKER_01]: Nava, Aray, Maytri, Raham, Moham, Bravi, Me, Mohan, Mohan, Vakam, Nava, Meetri, Artha, Maytri, what I have said is not contradictory.
[SPEAKER_01]: So, that is...
[SPEAKER_01]: Our immediate reaction will be how, how is it not contradictory, you have literally said that your pure consciousness and when you are seeing there is no consciousness after death.
[SPEAKER_01]: But for someone as an intelligent as my trait, this is enough, but there is no contradiction in what I have said and what I have said is enough for enlightenment.
[SPEAKER_01]: Luckily Shankaracharya explained it to us, what did Jagyavalkyya mean?
[SPEAKER_01]: Viruddha Dharmattva-mobhats-abhoccha-vigyanaganam-sangya-bha-bham-chya, but then why did you speak of contradictory attributes of the self, its pure consciousness, or there is no consciousness, and there is no consciousness after death.
[SPEAKER_01]: How do you explain that contradiction?
[SPEAKER_01]: You are saying there is no contradiction, but then it appears to be a contradiction, then Shankaracharya explains
[SPEAKER_00]: Namaya, Adam, Aikasmin, Dharmani, Abhihitam.
[SPEAKER_01]: Here is the thing.
[SPEAKER_01]: There is no contradiction because I have not asserted this of the same entity.
[SPEAKER_01]: I have said two things, contradictory things, but they are meant for two different entities, not for the same thing.
[SPEAKER_01]: Thuayaya, Varayidam, Viruddha, Dharmatwam, Dharmatwena, Aikambasthu, Parighihitam, Brantya,
[SPEAKER_01]: It is your error that you think, I am saying the same thing, the pure consciousness itself is pure consciousness and at the same time it has no consciousness, I did not say that, you assumed it, then what did you say?
[SPEAKER_01]: What is it that you said?
[SPEAKER_01]: Shankaracharya explains, Mayanthu Ida Mukhtam, vision has been said by me, what I said is this.
[SPEAKER_01]: Just to Avidya Pratupastha, Pita, Karya Karana Sambandhi, Atmanaha, Khillya Bhava, Tasmin, Vidyaya, Nashite, Tannimitha, Ya Vishayesh, Sangya, Sharirari, Sambandhi, Nithuadashana, Lakshana, Sakarya Karana, Sangha, Tupadho, Pravila, Pite, Nashyati, Hittva, Bhavaad.
[SPEAKER_01]: He says, this is what has been said by me, Maya, Tuidamuktam.
[SPEAKER_01]: that which was presented by ignorance, or with the oppretupe sthapitaha, what was presented?
[SPEAKER_01]: This lump, this lump of salt, this crystal, this little lump of salt, you know, this bundle of body mind.
[SPEAKER_01]: Karya Karana Sambhan, the Atmanakliya Bhava, the self identified with this complex of body mind.
[SPEAKER_01]: This was presented by ignorance, ignorance of its real nature as pure consciousness.
[SPEAKER_01]: Not being aware of yourself as pure consciousness, you think of this complex body-mind complex called matri as yourself.
[SPEAKER_01]: This is what Tasmin avidya nashite
[SPEAKER_01]: the Smin Vidyaya Anashite.
[SPEAKER_01]: So when that ignorance that connection with this body mind, born of ignorance has been destroyed by enlightenment, Vidyaya, Brahma Vidya, that I am pure consciousness.
[SPEAKER_01]: Then what happens?
[SPEAKER_01]: Tanlimittyaya, Bhishasangya.
[SPEAKER_01]: The specific identification, specific awareness, I am this body, I am this mind, I am my tree, Shari Rari Sambandhini connected to the body mind.
[SPEAKER_01]: Unyukhtodharshan alakshana, which is characterized by otherness, subject objectness.
[SPEAKER_01]: I am this person and this is my word, that one.
[SPEAKER_01]: When the body mind disappears at the point of death, the physical body is gone, the mind is dissolved in back into nature, that identification, that kind of awareness ceases.
[SPEAKER_01]: Nushshafi, hit to a Bhagavad.
[SPEAKER_01]: Because it's cause we've gone.
[SPEAKER_01]: Body mind would generate and that kind of awareness is gone.
[SPEAKER_01]: And then he says he gives examples.
[SPEAKER_01]: Shankaracharya gives examples.
[SPEAKER_01]: Prati Bimba, Tannimit Tashcha, Prakashari, Na Puna, Paramata, Chandradithya, Saru, Panaasha.
[SPEAKER_01]: Na Asha, Vaad, Asam, Saari, Brahma, Saru, Paseyabik, Gyan, Akanasya, Na Asha.
[SPEAKER_01]: This is just as the moon of the sun reflected in the lake.
[SPEAKER_01]: that reflected sun or moon will disappear when the lake disappears, suppose the water is drained from the lake.
[SPEAKER_01]: Then there will be no reflected sun or no reflected moon.
[SPEAKER_01]: But that does not mean the real sun or the real moon disappears.
[SPEAKER_01]: The real sun or the real moon are there exactly like that when the G1 nature disappears and the death of the body and the disappearance of the mind of the enlightened one.
[SPEAKER_01]: Then what will happen?
[SPEAKER_01]: A samsari, Brahma, Swarupasya, Vigyana, Ghanasya, Nasa, Nasa, Nasa.
[SPEAKER_01]: He says that the Brahman, which is a samsari, which was never born, never died, was never in bondage and therefore never liberated, always present, a samsari Brahma, which is big yarn, a kind of pure consciousness, so rest assured, you will remain as pure consciousness, that will never be destroyed.
[SPEAKER_01]: that the vignanavana, if you come, that is what I meant by pure consciousness, that's there now and that will continue to be there.
[SPEAKER_01]: The pure the sun or the moon is there now and also you have an addition, a reflected moon or a reflected sun in the lake.
[SPEAKER_01]: But once the lake is dried up, there will be no reflected sun or moon, but the real sun will continue to exist as ever and you are the real sun or the real moon, you are not the reflection.
[SPEAKER_01]: Sir, Atma, Sarvasya Jagataparamat, Thatobhuta, Naja, Nabi Naja, and that pure consciousness is the Atma, the self of the entire universe.
[SPEAKER_01]: Even then he says, even when the universe disappears, Bhutan, Naja, even when the universe disappears, when all beings disappear, that self does not disappear.
[SPEAKER_01]: So, I said in the beginning, it is the oneness of all existence, but not one in the sense of a collection, like a bundle of things, all the universe may disappear, but that oneness will not disappear.
[SPEAKER_01]: It will remain as this pure consciousness, and you remain as that, binashit wa vidyakrita khil yabhaba.
[SPEAKER_01]: what is then destructible?
[SPEAKER_01]: Shankaracharya says, what is destructible is that bundle is that lump of salt.
[SPEAKER_01]: It is lump nature.
[SPEAKER_01]: Salt also is not destructible.
[SPEAKER_01]: Salt becomes one with the ocean, but the lump nature, the crystal nature, this individualized little whirlpool of body mind, which I think I am that will dissolve.
[SPEAKER_01]: You remain as the ocean.
[SPEAKER_01]: It is the salt doll.
[SPEAKER_01]: So, Ram Krishna says, the salt doll went into the ocean to measure the ocean.
[SPEAKER_01]: Now, it becomes immediately dissolves into the ocean, who is there to report from the ocean?
[SPEAKER_01]: Because there is no individual salt doll left anymore.
[SPEAKER_01]: That is another way of saying what Jagdhyavalki is trying to make out, but it is not that the salt doll is gone.
[SPEAKER_01]: Rather, the salt doll now exists as one with the entire ocean.
[SPEAKER_01]: The individuality is gone.
[SPEAKER_01]: Thank you for the reassurance, but I would still like to continue as a person.
[SPEAKER_01]: I want to be liberated, but also I want to be liberated.
[SPEAKER_01]: I want to be this guy who is liberated.
[SPEAKER_01]: I want to retain my individual nature.
[SPEAKER_01]: I'm in love with this personality.
[SPEAKER_01]: First of all, this personality is also a continuous flow.
[SPEAKER_01]: It's not static, which personality will last.
[SPEAKER_01]: the baby personality, the young child personality, the young man's personality, the old person which personality are talking about.
[SPEAKER_01]: This life next last life, 10 lives above which personality are talking about anyway.
[SPEAKER_01]: But we want to remain as an individual to enjoy, I want to enjoy this as an individual, not as some infinite ocean or something.
[SPEAKER_01]: This is what Saddam Krishna said.
[SPEAKER_01]: It's possible.
[SPEAKER_01]: Saddam Krishna said, you want to become sugar or taste sugar.
[SPEAKER_01]: If you want to become sugar, this is becoming sugar.
[SPEAKER_01]: What you are going to be talking about is the ultimate.
[SPEAKER_01]: It is you are sugar itself.
[SPEAKER_01]: But if you want to taste sugar, it is also possible.
[SPEAKER_01]: Then then an eye out of individuality is retained.
[SPEAKER_01]: and the enlightened one remains as in one of the bhavas as shanta in the peaceful serene attitude or as in a devotional attitude, dasyabhava, sakyabhava, bhatsalyabhava, madhurabhava as a devotion devotee of the Lord.
[SPEAKER_01]: One knows that I am one with the Lord, but still, for me the Lord is everything.
[SPEAKER_01]: I want to retain my individuality and love God.
[SPEAKER_01]: Hanuman says, Hanuman is fully enlightened.
[SPEAKER_01]: He says, Sri Nathai, Janaki, Nathai, Abhay, Daparamath, Mani, says, I know.
[SPEAKER_01]: that Rama, Janki, Natham and Sri Natham, Vishnu, Narayana, and the second of Raman, and the Avatar, they are one, basically saying there is one limitless consciousness, Abhaya, the Paramahat Mani, in the ultimate consciousness, they are one reality, and I am that too.
[SPEAKER_01]: So, Ava or Amachandra, I am, you I know that, but you can sense that, but is coming.
[SPEAKER_01]: Anuman says, but Thathapi, mamasar, but even so, mamasarvasva, for me, everything, everything is Sri Rama, Kamalala, the lotus, Rama is everything for me.
[SPEAKER_01]: So, I will remain as anuman, as this lover of God.
[SPEAKER_01]: One might romant to remain as the taster of sugar and taste sugar, both are fine, both are grind and wonderful.
[SPEAKER_01]: But here it is clearly becoming sugar.
[SPEAKER_01]: That's what Jaggivalke is telling us.
[SPEAKER_01]: And he gives a number of quotations Shankaracharya.
[SPEAKER_01]: This is the ultimate truth, Avinashiva, Aya Mathma, your very nature, yourself is indestructible.
[SPEAKER_01]: It won't disappear, don't worry.
[SPEAKER_01]: So, alam paryaptam by a so-my dear, this is enough for liberation.
[SPEAKER_01]: Adam Mahad Bhutam Manantaram Paparam Yatbhyaatam.
[SPEAKER_01]: Whatever has been taught earlier as this vast infinite being, that is enough for enlightenment.
[SPEAKER_01]: And he quotes later on it will come in this very open issue.
[SPEAKER_01]: The very famous line, he which he himself will teach.
[SPEAKER_01]: Now he will get to or will get there, paper he will go up with the earth, or in our ship to earth.
[SPEAKER_01]: The consciousness of the nover is never lost because it is indestructible.
[SPEAKER_01]: So it remains as this limitless consciousness or Brahman.
[SPEAKER_01]: The same thing it comes up in different ways.
[SPEAKER_01]: You see, in the
[SPEAKER_01]: the same issue.
[SPEAKER_01]: At one point suddenly you feel am I being annihilated?
[SPEAKER_01]: Is he saying that I am nothing at all or there is nothing will be there after death.
[SPEAKER_01]: That is why this distinction sometimes it is a matter of language.
[SPEAKER_01]: You will see sometimes Swami Vivekananda in his Ganyoga multiple lectures.
[SPEAKER_01]: He prefers to use consciousness for our present consciousness and super consciousness for Atma, Thurya, Brahman.
[SPEAKER_01]: Sometimes he uses the super consciousness.
[SPEAKER_01]: So, he would say after he says in one place, it is not even consciousness, a depth consciousness goes away, exactly what you are giving away, but what he means is, it really remains, the pure consciousness remains, atman or Brahman remains and you are that.
[SPEAKER_01]: In the titary open shad, the teacher says you have to realize that the self is Brahman, is the ultimate reality.
[SPEAKER_01]: how do you realize that?
[SPEAKER_01]: Well, the Panchakoshabhichara has started an inquiry into the five layers of the human personality.
[SPEAKER_01]: You teach her as the student.
[SPEAKER_01]: So, what do you think of yourself?
[SPEAKER_01]: Point out yourself.
[SPEAKER_01]: What do you think you exactly are?
[SPEAKER_01]: What's your present understanding of yourself?
[SPEAKER_01]: And like most of us, we will say, well, I'm this, the body, and the students is, yes, let's begin with that, I am this body.
[SPEAKER_01]: And then, you know, Vedantic teaching will be there.
[SPEAKER_01]: But you see, the body is the name of a continuous changing, it's a flow, it is continuously modified from babyhood to childhood to teenage to youth to middle-age.
[SPEAKER_01]: But you have this intuition that you are the same person, not only in our memory, not only in our intuition that I'm the same self, but by law, by common sense, you are all regarded at the same person, regardless of the tremendously changing body.
[SPEAKER_01]: your college degrees and school degrees.
[SPEAKER_01]: The certificates will say you are that the one who was in the school, in the kindergarten, in the college, in your job, everywhere.
[SPEAKER_01]: It says, the one who was born, the birth certificate, your school certificates, in your college degrees and whatever marriage, jobs, everything, it says you are the same person.
[SPEAKER_01]: So, by all you are the same person.
[SPEAKER_01]: by our own intuitive feeling we are the same person.
[SPEAKER_01]: By memory we are the same person.
[SPEAKER_01]: And yet the body is continuously changing.
[SPEAKER_01]: You can't say that the changing and the unchanging are literally the same.
[SPEAKER_01]: So you can't be the body.
[SPEAKER_01]: Not only that.
[SPEAKER_01]: The Dante will tell us that the body is a conglomeration of objects.
[SPEAKER_01]: It's a thing, but you are not the thing, you are a subject.
[SPEAKER_01]: So just tell you are not any other thing in the world.
[SPEAKER_01]: You can't be this thing also, it's an object.
[SPEAKER_01]: We are the subject.
[SPEAKER_01]: You are the lower, the experience.
[SPEAKER_01]: The body is the known, the experience.
[SPEAKER_01]: The two cannot be the same.
[SPEAKER_01]: Further, you are also conscious of the body.
[SPEAKER_01]: The body is not conscious of itself.
[SPEAKER_01]: The body is not conscious of anything else.
[SPEAKER_01]: But you are conscious of the body, you are conscious of everything else, you are conscious of yourself, you are conscious of the body is not conscious.
[SPEAKER_01]: Find these ways, Vedanta argues to show you that you are not the body.
[SPEAKER_01]: Then Vedanta says, so what are you?
[SPEAKER_01]: And we think further and we say, well, I'm not this physical body, but I'm proud, I'm life, I'm a living body, I'm a living person, let's go with that.
[SPEAKER_01]: And Vedanta shows you again that even life is a thing.
[SPEAKER_01]: It's a process, vitality is a process.
[SPEAKER_01]: Our breadth, for example, that's also a thing.
[SPEAKER_01]: And it vaxes and veins, there's sometimes health, sometimes sickness, sometimes energy, sometimes weakness, sometimes hunger and thirst.
[SPEAKER_01]: It's like the tides in the ocean, it vaxes and veins, the tides which flow through the body as vitality, life prana.
[SPEAKER_01]: And you are still the same.
[SPEAKER_01]: You're the one who was sick.
[SPEAKER_01]: You are the one who was hungry after eating, you are the one who was satiated, therefore, how can you be the ever-changing prana, but you are never-changing, you can't be.
[SPEAKER_01]: Also, the prana is also a thing, and you are the experience of the prana.
[SPEAKER_01]: Prana is Dhrisha, you are the Dhrashita, an object cannot be the same as the subject.
[SPEAKER_01]: And further, you are conscious of the breath, the breath and all living processes in this body, they are not conscious of you, they are not conscious of themselves, they are not conscious of anything else.
[SPEAKER_01]: Conscious and not conscious cannot be the same thing, ever changing and never changing cannot be the same thing, the nowhere and the known cannot be the same thing.
[SPEAKER_01]: Therefore, you, the never changing, nowhere and conscious entity, you must be different from the ever changing, the object, the non-conscious entity called the prana.
[SPEAKER_01]: Then what are you?
[SPEAKER_01]: Will we look inquired further and be fine?
[SPEAKER_01]: Will I'm not exactly the body or the prana, but I am the mind and this person.
[SPEAKER_01]: I am these thoughts, emotions, memories, desires, understanding, knowledge, and the same argument can be given.
[SPEAKER_01]: Changing and unchanging mind is ever changing.
[SPEAKER_01]: You are never changing mind.
[SPEAKER_01]: No, no, no, no, no, no, mind is something is an object known.
[SPEAKER_01]: You are the subject and then conscious and not conscious.
[SPEAKER_01]: Very startling.
[SPEAKER_01]: The Dante will say, even mind is not conscious.
[SPEAKER_01]: Mind is an object presented to consciousness.
[SPEAKER_01]: The thoughts in the mind do not know themselves, the thoughts in the mind do not know other thoughts, the thoughts in the mind do not know anything else also.
[SPEAKER_01]: You are the one who knows everything and you know the thoughts and you know yourself.
[SPEAKER_01]: So you cannot be the mind also.
[SPEAKER_01]: And the same argument is applied to the intellect.
[SPEAKER_01]: Sanskrit words, the Anamaya, Pranamaya, Manomaya, Vigyanamaya, none of those layers,
[SPEAKER_01]: Then we dismiss everything and go into the seed form, something like our deep sleep state.
[SPEAKER_01]: We can also do a thought experiment that if I did not see anything here, melt, taste, touch anything, I had no sensation of the body completely unmoving, so I had full sensory deprivation.
[SPEAKER_01]: So, and then I did not, I am feeling certain neutral, I do not think of anything, I do not remember anything, all of that is dismissed, complete blank.
[SPEAKER_01]: So, if that blank also is an object, it also comes and goes, it is a bit like our deep sleep.
[SPEAKER_01]: So, I am not that also, that is called the Ananda Maya.
[SPEAKER_01]: So, at this point when everything that we thought we were has been dismissed, nati, nati, then a certain anxiety comes and doubt comes and the open issue does not help pull at all.
[SPEAKER_01]: We are waiting for the Upanishads to tell us, till now it has been suggesting, it has been very good at suggesting.
[SPEAKER_01]: Are you the body, are you the prana, are you the mind and are you the intellect, are you the causal state, are you the on and the Maya?
[SPEAKER_01]: It's full of bright ideas, but right now when we are all high and dry, when we had no more answers, Upanishads also abandoned answers, then what am I?
[SPEAKER_01]: Upanishads keeps quiet.
[SPEAKER_01]: So, I do not exist, I am nothing, since very much similar to what my tray faced, that student asks the teacher, a sub-brum myitichade, then I do not exist, is there nothing when I dismiss the wrong identification, and there is no right identification, is it all zero?
[SPEAKER_01]: And then, of course, we are told that we are the consciousness to which all the five body mind complex deep, unnamaya, prana, maya, maya, maya, maya, maya, maya, maya, maya, the appear and disappear to that one consciousness, that which we are, the pure subject.
[SPEAKER_01]: So, that's what is done.
[SPEAKER_01]: But at that point, you see, if you look at the titary open shell, where all this is coming from, you will find, at one point exactly like my tray asking, a sub-brum-hate
[SPEAKER_01]: a similar situation which came up with my tree.
[SPEAKER_01]: Another similar situation is Sri Ramakrishna, I was noticing this book, the collected saying of Sri Ramakrishna, teaching of Sri Ramakrishna, collected chosen and collected by Swami Brahman and the number one selection and number one in Bengali, I will just read out the Bengali and translate and notice exactly similar situation will come up where suddenly you feel that you are nothing, no body, mind, consciousness, nothing.
[SPEAKER_01]: Sri Ramakrishna says, I'll read out the Bengali and translate.
[SPEAKER_01]: Manushapna ka chintapar le Bhagavan ka chintapar le Bhagavan ka chintapar le.
[SPEAKER_01]: When the human realizes what he is, he realizes God.
[SPEAKER_01]: When you recognize or you understand what you are, you understand or recognize God.
[SPEAKER_01]: This is Mahavakya.
[SPEAKER_01]: That's what I must say.
[SPEAKER_01]: You want that.
[SPEAKER_01]: Then, how will you recognize yourself?
[SPEAKER_01]: How will you know yourself?
[SPEAKER_01]: How will you understand what we are?
[SPEAKER_01]: Ami K. Bhalaroop Bichar Kodali Dekta Paujak, you must feel, you must enquire thoroughly into who am I.
[SPEAKER_01]: What will you find?
[SPEAKER_01]: Ami Bholak Kono-jinishni, you will find there's nothing corresponding to I.
[SPEAKER_01]: You won't find it.
[SPEAKER_01]: If you look for who am I, you won't find any answer.
[SPEAKER_01]: the hand, feet, flesh, blood, which one of this is eye?
[SPEAKER_01]: And you can extend it.
[SPEAKER_01]: The inbreth or the outbreth, the thoths and memories, the sense of ego and knowledge, which one desires, which one am I?
[SPEAKER_01]: Jamon Pajar Khoshacharatacharatacharatacharatachabal Khoshai Beroeshar Kichuthak Muthakena, just like peeling an onion.
[SPEAKER_01]: You will go through a layer and layer of an onion without finding anything as an essence or a core.
[SPEAKER_01]: Shayru Bichar Khorle Anibolek Hichwi Piny.
[SPEAKER_01]: In that way, when you enquire into Hema, you will not find anything.
[SPEAKER_01]: You will find layer after layer.
[SPEAKER_01]: The physical, the vital, the mental, the intellectual, the causal,
[SPEAKER_01]: Anamaya, pranamaya, manomaya, vigyanamaya, anamaya, anamaya, like layers of an onion, and you will never find yourself.
[SPEAKER_01]: And if he stops here, the same anxiety which gripped my tree and he grippers, so I don't exist.
[SPEAKER_01]: So there's nothing.
[SPEAKER_01]: Then he says, next, Sheshayajat-haket-taya-athma-choytan-no, this is what remains at the end after all elimination, after all, nati-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-nathi-
[SPEAKER_01]: It is not the consciousness which we have right now as body, mind, you know, prana and all of that.
[SPEAKER_01]: That is our Jaggival can make it clear, that won't be there.
[SPEAKER_01]: That is lost and that's why, so I'm a Vivekananda said, also says, consciousness is come on, super consciousness remains, duality is lost, non-duality remains.
[SPEAKER_01]: non-duality is the reality.
[SPEAKER_01]: One more clarification here and then we will go into the final month or next time of this section, but one clarification here.
[SPEAKER_01]: Notice that enlightenment, non-duality, freedom, they do not depend upon this transition from body to bodylessness.
[SPEAKER_01]: It is not that after the death, this bodyless liberation, that is enlightenment.
[SPEAKER_01]: Then only there is moksha, then only there is bramhan, then only there is adwaita, non-duality, non-duality, non-duality is there right now.
[SPEAKER_01]: Atman or Brahman is there right now, moksha is there, freedom, ultimate freedom is there right now.
[SPEAKER_01]: It always was and will continue to be.
[SPEAKER_01]: This transition is from G1 Mukti to it is entirely talking about the enlightened one.
[SPEAKER_01]: So, from G1 Mukti to the day of Mukti, G1 Mukti, the liberation while living in the body, and the day of Mukti, the transition, bodyless liberation.
[SPEAKER_01]: That is what we are talking about, but why is he making a big deal out of this?
[SPEAKER_01]: It is important.
[SPEAKER_01]: Why?
[SPEAKER_01]: No matter what we talk, I have understood it, I am pure consciousness, I am the witness, usually our understanding is infected, inflected and infected by the mind.
[SPEAKER_01]: So we must be, sit steadily, calmly and contemplate, not nobody, no mind, no senses, no thought, no intellectualization, not even deep sleep, what's there?
[SPEAKER_01]: Reality is there, you are there, whatever always works is there.
[SPEAKER_01]: And this whole thing is an appearance of that, whatever we are seeing right now.
[SPEAKER_01]: That one which remains, that is the oneness of the universe.
[SPEAKER_01]: it is formless, it is nameless, it is attributeless and yet it is the reality.
[SPEAKER_01]: That is the thing.
[SPEAKER_01]: We must realize.
[SPEAKER_01]: Otherwise, we will somehow still think of enlightenment as kind of an enlightened state of mind.
[SPEAKER_01]: and let in state of mind will be there in G1 Mukti, but they also will die after the death of the body and passing away of the G1 Mukta.
[SPEAKER_01]: Brahman is and will remain.
[SPEAKER_01]: So, it is not a suggestion that one should wait until the death of the body and then lose all individualized consciousness and then only you are truly, truly free.
[SPEAKER_01]: No, no, no.
[SPEAKER_01]: If Vedanta makes you or shows you your true freedom now, here and now and forever, this has to be kept in mind.
[SPEAKER_01]: Otherwise, there might be this attempt to, and there are people who do that without clarity, they attempt to do that.
[SPEAKER_01]: This emulation of what Yagyevalka is saying, right now in this body and mind, I will not have any particular rest consciousness.
[SPEAKER_01]: I will not see here, smell, taste, touch, I will not, do we know our breath stilling the breath, then stilling the thoughts, no, no, Vritis, Chittavritis gone, no memory, and sitting a deep absorption in some state of some other.
[SPEAKER_01]: People think that is what Advaita is pointing towards.
[SPEAKER_01]: No, no, no, no, that is also Advaita.
[SPEAKER_01]: This is also Advaita.
[SPEAKER_01]: Right now, fully engaged with the world Advaita.
[SPEAKER_01]: Advaita is pointing to something that is not achievable by some kind of thinking, nor is it achievable by not thinking.
[SPEAKER_01]: It is already achieved, it is forever achieved, it is you.
[SPEAKER_01]: So that is what Advaita is pointing out, Advaita is giving us information, not telling us to do something no matter how subtle or how sophisticated it is.
[SPEAKER_01]: Yeah, so that is just a clarification.
[SPEAKER_01]: Oh, shanti shanti, shanti, hari, huitat-sath, Sri Ramakrishna, Parnamasthu.
[SPEAKER_01]: If you come in and questions are there, let me just check.
[SPEAKER_01]: Don't add any more now, already quite a few are there.
[SPEAKER_01]: So, now he says, what is the etymology of the word used for Tidabhasey, Sangya?
[SPEAKER_01]: Yes, in Buddhism also, Sangya means, yes, specific cognitions, bhakti.
[SPEAKER_01]: could that compare which era was of being reflected in both the ego and Vedantic paradigm you are absolutely and when Buddhism punches under the five heaps they say none of them is the self including consciousness is one of the heaps and that is what exactly is being denied here.
[SPEAKER_01]: Jaggavalka says that consciousness is not the real self that is lost during in some other it is lost it is lost in deep sleep also it is lost in the mind also dissolves after
[SPEAKER_01]: So, there Buddhism you can see here where the non-self theory of the Buddhism and the self theory they meet and they are saying the same thing.
[SPEAKER_01]: What the non-self theory, anathma theory of the Buddhist, what it denies Jaguivalke is denying here.
[SPEAKER_01]: As thorough or denial as you find them the Buddhist masters in fact, Jaguivalke supports all of it.
[SPEAKER_01]: the sevenfold denial, negation of chandra kirti, very shows in seven different ways, whatever conception of the self you can have, none of them work and you are going to be able to agree with all of them.
[SPEAKER_01]: That however does not deny the atman or drum and which lies beyond the sevenfold negation.
[SPEAKER_01]: She, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they, they
[SPEAKER_01]: Not only that, at the end the real nature of not only the self is realized, the real nature of not only existence is realized, the real nature of love is also realized.
[SPEAKER_01]: A self existence love, if you realize as chit, sath and honor them.
[SPEAKER_01]: John says, my theory has confusion because she has not a clear glimpse of difference between reflected consciousness and pure consciousness of Brahman.
[SPEAKER_01]: By desire and grace, this realization, clear, so the mystery of the two apparent entities are given, care refers to.
[SPEAKER_01]: The Nidhidya can be practiced to abide in Brahman and leave the habit of a solution with body mind behind and remain in stead, remain as Brahman.
[SPEAKER_01]: Does this describe the process?
[SPEAKER_01]: Yes, it does.
[SPEAKER_01]: So, once the clarity has been attained, one can practice needed the answer to drive it into the mind, to condition the mind or decondition or de hypnotize the mind, to make it reflect this clarity all the time that I am the witness consciousness, Brahman not the reflected consciousness.
[SPEAKER_01]: as Vivekanthu says, the witness, the one alone exists, the witness, he appears as nature and soul, nature is the entire world up to body mind and soul is that pure consciousness of witness reflected in the mind.
[SPEAKER_01]: Both are appearances.
[SPEAKER_01]: It is only when the subject appears, the object appears, object and subject appear together and disappear together.
[SPEAKER_01]: This is the whole of, about this teaching, about denonsel.
[SPEAKER_01]: Ramiya says, is there a reason why the same word consciousness is used here for pure and reflected consciousness?
[SPEAKER_01]: No, two different words are actually used by Jagyavalkya.
[SPEAKER_01]: Jagyavalkya uses for pure consciousness, Pragyana, Ghanav, which means mass of consciousness, condensed consciousness.
[SPEAKER_01]: And for the empirical consciousness which we have which disappears at death, he calls it Sangya, our series of combinations which we have series of conscious experiences which we have.
[SPEAKER_01]: Rick, presumably Vivekan was enlightened yet he was none and our avatar.
[SPEAKER_01]: You mentioned that he said he would be happy to come back any number of times to help humanity, a body's up to attitude.
[SPEAKER_01]: If we take him at his word does this mean that there is an option for the enlightened people to retain some remnant of individuality which could incarnate again, yes, but there is true.
[SPEAKER_01]: It's not like an option that's given to us, I think.
[SPEAKER_01]: It's not that you have to fill up a form at the point of enlightenment, check the boxes.
[SPEAKER_01]: you know like you donate your organs, similarly do you would you be willing to come back again to help these other fellows in this world were not yet enlightened.
[SPEAKER_01]: No, I think at that point it depends on, you can say it depends on the will of God, that's what Sri Ramakrishna would have said, ishshareh chatth.
[SPEAKER_01]: Or you can say it depends on the mindset of the spiritual secret, if it's a bodhisattva mindset,
[SPEAKER_01]: Maybe such a person might retain a potential for retaining an individuality which would come back as an enlightened master.
[SPEAKER_01]: That's the idea of the bodhisattva, not just my enlightenment, then enlightenment for all.
[SPEAKER_01]: That's why they distinguish themselves as the Mahayana pass and they call the Theravada, the Hinayanas, the lower vehicle and the higher vehicle.
[SPEAKER_01]: Higher vehicle because it's a vaster path and your heart is vaster because you want to
[SPEAKER_01]: For one who knows that they are pure consciousness at the time of death, I would imagine that they would become sugar and not just taste sugar, is this correct?
[SPEAKER_01]: That is true.
[SPEAKER_01]: It would become sugar.
[SPEAKER_01]: Two stories in this regard, one is a senior monk once asked, this is from the Ramini
[SPEAKER_01]: So, I am Shivaan and Mahapurushmarad, at Maharaj we hear two things, the one is Vedanta tells us that we are pure consciousness and after the disappearance of this body death of this body we will remain as limitless consciousness is Brahman.
[SPEAKER_01]: The other thing we read about is we are devotees of Sri Ramakrishna and after death we will abide in this devotional realm in the presence of Sri Ramakrishna forever like a heaven in
[SPEAKER_01]: which is it?
[SPEAKER_01]: Again, the same thing, do you want to taste sugar or be sugar?
[SPEAKER_01]: And so, I mean Shiva and the Ji gave two wonderful answers.
[SPEAKER_01]: He said first, he said
[SPEAKER_01]: Jansalantan lab, Jaman lab, Taman lab, as your vahava is the attitude that you have cultivated.
[SPEAKER_01]: So you will your gain be, so is what you will realize.
[SPEAKER_01]: If you are preceded on a devotional path, you will find after the disappearance of the body, you will enter into the presence of the gracious, omnipresent, omniscient, omnipotent
[SPEAKER_01]: or if your attitude is primarily of the knowledge, if Giani's attitude, you will have exactly what Gavalkya says.
[SPEAKER_01]: No, individuality is lost, you remain one with the ocean, like the salt, the all dissolved in the ocean, becoming sugar, not tasting sugar.
[SPEAKER_01]: That was Swami Shivam and I explained a little more.
[SPEAKER_01]: He just put in brief pieces as you practiced as your Bhavay's.
[SPEAKER_01]: So your attainment will be.
[SPEAKER_01]: The second answer he gave was very heartfelt.
[SPEAKER_01]: He said,
[SPEAKER_01]: But you know my boy, if you ask me, it's better to leave it to Sri Ramakrishna to talk with.
[SPEAKER_01]: Leave it to God, you practice, do your best, but you leave it to God, because that's a very sincere heart-filled advice from a great one.
[SPEAKER_01]: These are all words we are throwing around, concepts, words, techniques, philosophical ideas, we are like little children playing around with toys while the indulgent parents watch and smile.
[SPEAKER_01]: So it's best to be honest that
[SPEAKER_01]: I am yet talking in concepts and some intellectual clarity and some little spiritual practice and that's my standard right now.
[SPEAKER_01]: So, I leave it to the Lord.
[SPEAKER_01]: The Lord knows what is good for me, what I should or should not attain.
[SPEAKER_01]: This is the second story is from my own experience with Swami Nirmukhtan and the G, a disciple of the same Shiva and the G. He was nearly a hundred when I asked him this.
[SPEAKER_01]: a rung an out an energy the 13th president of our order another disciple of swamishi one energy the great swammy he used to say that I will come back again to do swammi Vivekananda's work so somewhat like this that I will not attain this bodyless liberation disappearing into the ocean so salt doll will come back again after this
[SPEAKER_01]: do Swami Vivekananda's work.
[SPEAKER_01]: So I asked Swami Nirmuktananda, is this true?
[SPEAKER_01]: So we'll Swami Ranganathan ji come back and he's answer was so rational, so balanced and a matter of fact.
[SPEAKER_01]: This is the old Swami he said.
[SPEAKER_01]: That we do not know that is up to Thakur, up to Sri Ramakrishna, but look at his attitude.
[SPEAKER_01]: So look at the attitude of Swamiranganathan, the heroic attitude, I do not want Moksha, I will come back again and again to do God's work, to do the work of Swamir Vivekananda.
[SPEAKER_01]: This attitude is a heroic attitude, this attitude is what looking at an admiring.
[SPEAKER_01]: Sri Ramakrishna also has said, a couple of times you will find in the Gospel of Sri Ramakrishna.
[SPEAKER_01]: There are those heroic players who play the game, it's like snakes and ladders, but it's a particular game and they don't want to go to heaven and remain there, they want to come back again and again the heroic players, they're not afraid of getting trapped in some sorrow, such people are there and it's a clear example is along another entity and yet
[SPEAKER_01]: our immediate reaction is to think in terms of be mystical.
[SPEAKER_01]: So, is he going to be reborn again, is he already reborn, where is he reborn and what is going to be it, what is it going to be like?
[SPEAKER_01]: But so, I mean, you know more than energy, he gives such a balanced matter of fact answer.
[SPEAKER_01]: He said, we do not know all those things, leave it to Sri Ramakrishna, leave it to God.
[SPEAKER_01]: But see the attitude, the heroic attitude, that's something we can learn from and be inspired from and take strength and courage from that.
[SPEAKER_01]: So balanced, so reasonable, that answer.
[SPEAKER_01]: Priya says,
[SPEAKER_01]: What is the significance behind Japa on the name and form of Ishta?
[SPEAKER_01]: Since consciousness does not identify the name and form the Ishta anymore.
[SPEAKER_01]: About the depth of the body and the Atma as merge with pure consciousness.
[SPEAKER_01]: So that you are saying about the end, the one who has become sugar, then there is no more relevance of this.
[SPEAKER_01]: But on the process, in the way, one of the most powerful practices is this mantra Japa.
[SPEAKER_01]: All this which we are doing, what is the practice actually taught here by Jagieval Ketu May 3.
[SPEAKER_01]: Shavana Manana Niri Theasana.
[SPEAKER_01]: Here about it, reason about it and then meditate upon it basically dwell on this truth.
[SPEAKER_01]: But dwelling on this truth is very difficult.
[SPEAKER_01]: What is one, the one capsule, which we can always resort to, to dwell on this truth, that is the technology of the Mantra Japa.
[SPEAKER_01]: If you have been initiated into a mantra, you have a direct connection with this reality.
[SPEAKER_01]: Yes, it is with Saguna Brahman with attributes, your G1HR is there.
[SPEAKER_01]: We have to be honest.
[SPEAKER_01]: Yes, my G1HR is very much here right now.
[SPEAKER_01]: I have not really completely dissociated myself or seen through my G1HR.
[SPEAKER_01]: I cannot say like Ramana Maharshi that there is some fellow called Ramana.
[SPEAKER_01]: No, I must be honest.
[SPEAKER_01]: As long as the G1HR is powerful and dominant, one of the most powerful ways of dwelling on the truth is the Mantra Japa.
[SPEAKER_01]: Let it go on, let the mantra go on continuously.
[SPEAKER_01]: When the abdomen is merged with pure consciousness, it means you realize even there is no merging really.
[SPEAKER_01]: You are pure consciousness, you realize that.
[SPEAKER_01]: Once you realize that there is nothing needed anymore, it's done.
[SPEAKER_01]: You don't have to repeat them and throw something like that.
[SPEAKER_01]: Anir Bhan says, in Panchadashi, Kutastha is the changeless witness and Chida Abhasa is consciousness reflected in this Antakarana, in Drikdhisthira Vivek, a cognition depends on Antakarana Vitti, then after Viddaya Mukti, when no Antakarana Vitti remains, what exactly is the status of Chida Abhasa?
[SPEAKER_01]: It is a pierce.
[SPEAKER_01]: Is it correct to say Chida Abhasa itself is absent or only the Ramath Rithua and the appearance of individual can no longer available?
[SPEAKER_01]: Chida Abhasa itself is absent for that individual.
[SPEAKER_01]: So, that individual remains as the sun in the sky, like Trankaracharya, say, the lake has dried up, mirror by sinks, you can see the beautiful songs, Sukh Gayaabhavasagar, Pika Rinahimahe Taranandhi.
[SPEAKER_01]: So, the whole of Bhavasagar, the ocean of transmigry to the existence has dried up.
[SPEAKER_01]: The ocean itself has dried up.
[SPEAKER_01]: Then I have no more anxiety regarding crossing the ocean of transmigrated existence or facing the terrible waves of birth and death and disease and old age and all those fears have gone.
[SPEAKER_01]: Ocean is gone itself.
[SPEAKER_01]: There is no ocean.
[SPEAKER_01]: It is dried up.
[SPEAKER_01]: If it is dried up then the individual was trying to cross the ocean.
[SPEAKER_01]: It is also dried up because the reflection of the sun in the ocean in the water that
[SPEAKER_01]: I am giving a Vedantic interpretation to Mera Bhai's song.
[SPEAKER_01]: So, Khigayab Havasagar, Fikar Nahi Mahetaran Nahi.
[SPEAKER_01]: Alright, there are wonderful, really good questions, but we have to wrap it up.
[SPEAKER_01]: So, code from Bernardo, I am actually meeting him in two months since in Amsterdam.
[SPEAKER_01]: Bernardo says, we are monkeys, it is the height of hubris to think that we could or should be able to crack the mysteries of the universe.
[SPEAKER_01]: What is the book from which Maharaj reading Adishankaracharya is coming to this is the
[SPEAKER_01]: and vancaracarya's commentary on one side with the Hindi translation, it is very readily available from Gita Press, a very authentic reliable edition of vancaracarya's commentary.