7. Brihadaranyaka Upanishad - Mantra 2.4.11 | Swami Sarvapriyananda

[SPEAKER_01]: O, Purnamada, Purnamidam, Purnamada, Chatee, Purnasya, Purnamadaya, Purnamivava, Shishyati, Oumshanti, Shanti, Oumshanti, Oumshanti, Oumshanti,
[SPEAKER_01]: that is the infinite, this is the infinite.
[SPEAKER_01]: From that infinite, this infinite has arisen.
[SPEAKER_01]: When one recognizes the infinity within this infinite, then infinite alone remains home, peace, peace,
[SPEAKER_01]: Namaste and good evening, good morning, wherever you are in different parts of the world.
[SPEAKER_01]: We are studying a chapter from the Brazard-Nic Open-Eshad.
[SPEAKER_01]: It's the largest of the open-Eshad, but we are going to study only one section of it, which is the wonderful dialogue between Jaggiavalki and his wife, my three.
[SPEAKER_01]: So this Jaggiavalki, my three dialogue, we are studying it.
[SPEAKER_01]: And we saw how when my tree asks for instructions in Vedanta, the knowledge that will make her immortal.
[SPEAKER_01]: So, Yagyevulka starts off by saying something rather interesting even disturbing, he says we love anything and everything only for ourselves, for the sake of the Self, that which makes us happy, we love that and that we does not make us happy, we do not love that.
[SPEAKER_01]: So, all our pursuits for fulfillment are basically for the sake of the Self.
[SPEAKER_01]: That sounds a little disturbing because it sounds like a prescription for utter selfishness, you know, instrumentalizing love that we love others for ourselves only.
[SPEAKER_01]: But you be patient, you'll see it's just the opposite.
[SPEAKER_01]: But the first effect of that is, then we must, the jaguable case is, this self, then must be known.
[SPEAKER_01]: If everything is being done for ourselves, but we do not know ourselves.
[SPEAKER_01]: So the self has to be known, has to be experienced, has to be realized.
[SPEAKER_01]: Atma Varetrashtavya, my dear, the self has to be seen, literally, is seen means realized in its real nature.
[SPEAKER_01]: How do you do that?
[SPEAKER_01]: This is by hearing, by reasoning, and by meditating.
[SPEAKER_01]: Shavanam Manana Niri Dhyasana, this is the classic method of Vedanta, which is throughout the centuries after the Brezarni Kopenishal, Millani and Pactil today, we keep saying that, yes, you have to listen, we have to listen to these teachings or systematically study it, but specifically listen to it, hopefully from an enlightened person and then think about it, reflect upon it.
[SPEAKER_01]: until we get clarity.
[SPEAKER_01]: We have got the information, the teaching, then we get clarity by Manana, by reflection, by reasoning, argumentation, asking questions, and then
[SPEAKER_01]: the knowledge that we have acquired and got clarity about, then we go and sit with it, stay with it until it becomes a living reality for us.
[SPEAKER_01]: So, this is the way of realising the self, realising the self means we think we already know the self, we never enquired there, but Jagdjevalkya says we do not know it, we have to enquire about it and one reason the way he introduces it is very strategic.
[SPEAKER_01]: because whatever we are all our efforts in the world are fulfilment.
[SPEAKER_01]: Whatever we are doing in the world is fulfil fulfilment for overcoming suffering, attending peace and happiness.
[SPEAKER_01]: And he says, all of that is being done for the Self, and yet we really don't know the Self.
[SPEAKER_01]: So it's what looking at the Self, knowing this, what we truly are.
[SPEAKER_01]: Why to strategy is,
[SPEAKER_01]: The problem in Vedanta, the problem in self-enquiry is our ingrossment with the world outside.
[SPEAKER_01]: So Vedantic, Vedantic, inquiry can never really get up the ground because we are so fascinated, spelled bound by the world.
[SPEAKER_01]: And this turns us away from the world towards our own nature.
[SPEAKER_01]: You see, when it is said that everything that we are doing is actually for the sake of the self and we do not know the self, all that we are fascinated by in the world is actually for ourselves and we do not know who or what we are.
[SPEAKER_01]: Then a very argue a dispassion comes, a renunciation comes which is e for any kind of spirituality.
[SPEAKER_01]: Whether it is devotion, meditation, service, everywhere, a turning away from worldliness is essential.
[SPEAKER_01]: Otherwise spirituality does not start.
[SPEAKER_01]: And here Jaggiavalki accomplishes it in a very, very interesting and sweet way.
[SPEAKER_01]: He accomplishes it through love.
[SPEAKER_01]: He says, look, consider love.
[SPEAKER_01]: And everything is love for the sake of the self.
[SPEAKER_01]: So therefore, one must find out what the self is.
[SPEAKER_01]: And that turns our attention away from everything else.
[SPEAKER_01]: to what we are.
[SPEAKER_01]: And then hearing, reasoning, meditating.
[SPEAKER_01]: All right, then comes the first, most important Vedantic teaching.
[SPEAKER_01]: When, if, when, when we realize what the Self is, we will know everything.
[SPEAKER_01]: That's the, uh, first time something's stunning is said, um, yes, everything's love for the sake of the Self and the Self must be inquired about and the Self must be realized.
[SPEAKER_01]: But once we
[SPEAKER_01]: Yahgyavalki makes this startling claim, we will know what everything is.
[SPEAKER_01]: So, the knowledge of the self-nosed leads to the knowledge of everything else.
[SPEAKER_01]: Why does it do so?
[SPEAKER_01]: Because Vedanta's claim is the Atman is Brahman.
[SPEAKER_01]: Our real nature is the ultimate reality of the Cosmos.
[SPEAKER_01]: Just as by knowing the clay, you will know every all the pottery made out of that clay.
[SPEAKER_01]: You will know all the pottery made out of that clay in what sense, in the sense what it is essentially.
[SPEAKER_01]: So what is the clay of the pottery of this universe?
[SPEAKER_01]: If this universe is pottery, what is the clay?
[SPEAKER_01]: And the startling answer from Vedanta is, it is you.
[SPEAKER_01]: It is the Atman.
[SPEAKER_01]: It is us.
[SPEAKER_01]: The universe is made of you, made of the Self.
[SPEAKER_01]: So when we know ourselves, we will know the universe essentially.
[SPEAKER_01]: We will not, we won't know it in an encyclopedic sense.
[SPEAKER_01]: We will not know it in the sense of, you know, literature, science, philosophy, and all of that.
[SPEAKER_01]: No, but we will know it for in truth what it is in reality.
[SPEAKER_01]: And it is none other than you.
[SPEAKER_01]: This is the clip.
[SPEAKER_01]: and therefore you see now if you put it together something startling happens everything is left for the sake of the self but we do not know the self what do we know it is not that the self is completely unknown to us it is known to us but we it is known to us only as this body mind
[SPEAKER_01]: I am this one, this person, and regardless of whatever I think of the self, everything is done for the sake of the self, all is left for the sake of the self.
[SPEAKER_01]: Now you see the disaster.
[SPEAKER_01]: If I think the self is the body mind, self is this little one, then everything else, all the rest of the universe becomes another to me.
[SPEAKER_01]: and all of that now is put on the the metrics of my desires like from what I can get from it those of the others people and things and activities and places what not which I like which give me happiness then I will love those things as long as they give me happiness because there are another to me
[SPEAKER_01]: So, it has to be related back to the self, everything is for the sake of the self.
[SPEAKER_01]: So, all my love basically is instrumentalised in this word generally.
[SPEAKER_01]: Instrumentalised means, I use it for my benefit.
[SPEAKER_01]: We won't, we don't say it so blunt.
[SPEAKER_01]: nicely in the name of love and selflessness and you know, but the harsh truth is there is the self involved in all of that and a limited view of the self makes us very selfish in the sense then all others that excluded either I mean different to others.
[SPEAKER_01]: or I'm actively against others, if they get in the way of my happiness, if they provide me with happiness, then only I love them, to the extent that they provide me with happiness.
[SPEAKER_01]: But now, when I realize the Self is everything, and remember, the principle still stands.
[SPEAKER_01]: Whatever we love is for the love for the sake of the Self.
[SPEAKER_01]: Now when we realize the Self is everything, everything is not other than the Self.
[SPEAKER_01]: Then we will see that everything is loved.
[SPEAKER_01]: no longer in an instrumental sense, no longer in a conditional sense, that others will be loved if they provide the self with happiness, because the self is essential, but others are now the self.
[SPEAKER_01]: So, they all become central to me.
[SPEAKER_01]: Nobody is another to me.
[SPEAKER_01]: This is a holy mother's mash-ah, there is last teaching.
[SPEAKER_01]: Nobody is, nobody is the world is your own my child.
[SPEAKER_01]: Nobody is
[SPEAKER_01]: So, there is nobody who is another because the entire world, now in the philosophical sense, Jagdhyavalkya is teaching, metaphysical sense, that the whole universe is you really.
[SPEAKER_01]: And therefore, it is loved for what, for what, for not for the self, with the self is there are the whole universe.
[SPEAKER_01]: So, the whole universe is loved as the self.
[SPEAKER_01]: not as an other loved conditionally for the self.
[SPEAKER_01]: Earlier what was there?
[SPEAKER_01]: A few were loved conditionally because they made me happy.
[SPEAKER_01]: A few were despised or hated because they got in the way of my happiness.
[SPEAKER_01]: And for most people I was indifferent, most people are things.
[SPEAKER_01]: But now
[SPEAKER_01]: All of it is unconditionally loved and loved not in the sense that, you know, this is I love you not in that sense, but you are all one with me, I am one with you, in the sense of oneness, in the sense we feel one with this body, in the sense that same sense we will feel one with everybody and everything in the universe, sort of obviously the universe we will be seen as your own radiance.
[SPEAKER_01]: So, there will be unconditional love for everything, present remarkable is the inner, the Vedhani population is very sophisticated, you see the inner logic of it.
[SPEAKER_01]: But for the time being, the reason that he put forward is that,
[SPEAKER_01]: Why should we know ourselves?
[SPEAKER_01]: Because by knowing yourself, you know the universe.
[SPEAKER_01]: The universe is the self.
[SPEAKER_01]: This is the great teaching of Vedanta, center teaching of Vedanta.
[SPEAKER_01]: The Atman is Brahman, Atman, Self, you, I. Brahman, the reality of this universe.
[SPEAKER_01]: So the Atman is Brahman, you are this universe.
[SPEAKER_01]: how is it possible that I can be the universe, if universe seems separate from me.
[SPEAKER_01]: And so the rest of the teaching which has been going on for the last few weeks is Jaggebelke gives a central strand of Vedantic reasoning to show how the self is the universe.
[SPEAKER_01]: What is the
[SPEAKER_01]: So the material cause, it alone appears as the effect.
[SPEAKER_01]: Material cause means the stuff out of it something is made.
[SPEAKER_01]: So the clay out of that part is pottery is made.
[SPEAKER_01]: So the effect is pottery and causes material causes, clear substances, clay, gold and gold and ornaments, waves and water.
[SPEAKER_01]: Whatever you're seeing.
[SPEAKER_01]: Now, notice in each of these cases, what happens is that the pot emerges from the clay, from means it doesn't come out of the clay, the clay is given a name and a form and a shape and activity and called a pot and then used as a pot.
[SPEAKER_01]: In the same way, the Brahman existence consciousness plays, just take it as consciousness, that's what Yajjabalka will do, the Atman, that on that is imposed a name and a form,
[SPEAKER_01]: and an activity and that becomes the universe, so that is the emergence of the universe.
[SPEAKER_01]: The part exists, how does the part exist only because of the clay, the very existence of the part is the existence of the clay, without the clay, the part cannot exist.
[SPEAKER_01]: There is no possibility of the occurrence of the part or any part of the clay and destruction.
[SPEAKER_01]: So, what was there when the pot was created?
[SPEAKER_01]: Play.
[SPEAKER_01]: What is there when the pot exists?
[SPEAKER_01]: Play.
[SPEAKER_01]: And what happened?
[SPEAKER_01]: Where does the pot go after destruction?
[SPEAKER_01]: Back to clay.
[SPEAKER_01]: It emerges from clay, exists in clay, goes back to clay.
[SPEAKER_01]: So, the in terms of the language used here, the material cause in Sanskrit, Karana, the and effect, Karia.
[SPEAKER_01]: The effect emerges from the material cause.
[SPEAKER_01]: It just means take shape.
[SPEAKER_01]: The universe takes shape from the Atman, exists in the Atman and goes back to the Atman.
[SPEAKER_01]: Hence proving that the Atman consciousness is the material cause of the universe, and therefore the universe is none other than you, the Atman, the real Atman, the real you, the real us.
[SPEAKER_01]: This is what was shown, it was shown that the examples of the conch and the drum and the string instrument, the vener, all those sounds, the varieties of melodies have no existence apart from the sound of that instrument.
[SPEAKER_01]: So, the varieties of things you can play on it, but basically it is the sound of the drum or the vener or the conch.
[SPEAKER_01]: Similarly, this universe, these are very elegant examples.
[SPEAKER_01]: This universe is basically names and forms and activities imposed on consciousness.
[SPEAKER_01]: So the universe exists in consciousness.
[SPEAKER_01]: Where did it come from?
[SPEAKER_01]: With the example of the well, the burning wood, wet, burning wood, various kinds of small colors of smoke, even sparks emerge from it.
[SPEAKER_01]: In the same way, from the absolute emerges from consciousness, emerges this universe.
[SPEAKER_01]: So the emergence of the universe, from consciousness, the existence of the universe in consciousness, and
[SPEAKER_01]: Finally, the emergence, the final disappearance of the universe back to consciousness, just like a portboard emerge from clay, existing clay, and basically become clay again at the end.
[SPEAKER_01]: It is clay through and through.
[SPEAKER_01]: Now in this mantra, which we are going to do right now, they will talk about the destruction of the final emergence of the universe back into consciousness.
[SPEAKER_01]: why is he doing that because he wants to show that the universe is carium effect and consciousness is caronum the cause thereby showing that just as clay the cause continues in and through the polypottery the atman consciousness continues in and through the entire universe.
[SPEAKER_01]: Well, so, in that case, the entire universe which we are experiencing is the earthman, just as all the pottery is the clay, all the golden instruments, ornaments, is gold, all the waves in the ocean, they are watered in the same way, everything that we experience, everybody that we experience, all activities, whatever is going on is you the earthman.
[SPEAKER_01]: So, this is the logic, the structure.
[SPEAKER_01]: Now we are going to read.
[SPEAKER_01]: And by doing this, we will see in this mantra, mantra number 11, he will also show us an extraordinarily powerful way of enlightenment.
[SPEAKER_01]: I will talk about that at the end.
[SPEAKER_01]: Now let me read the mantra number 11 and the translation.
[SPEAKER_01]: Ivamsarvi shams parshanam twag Ikayanam Ivamsarvi sham gandhanam Nasi ki Ikayanam Ivamsarvi sham Rasanam Gibhai kayanam
[SPEAKER_01]: Ivam, Sarvisham, Rupa'nam, Jakshur Ika'yanam, Ivam, Sarvisham, Shabdanam, Shrutram Ika'yanam, Ivam, Sarvisham, Sankalpa'nam, Mana Ika'yanam,
[SPEAKER_01]: Ivam, Sarvisham, Vidyanam, Rida yam, Ikayanam, Ivam, Sarvisham, Karmanam, Hastavikayanam, Ivam, Sarvisham, Anandanam, Upastha Ikayanam.
[SPEAKER_01]: Ibamsarvisham, disargarnam, payur ikayanam, Ibamsarvisham, adwanam, pada vikayanam, Ibamsarvisham, vidanam, wag ikayanam.
[SPEAKER_01]: Another elegant series of examples to show the emergence of the universe in consciousness, thereby showing that consciousness is the material cause of the universe, thereby showing consciousness is basically appearing as this universe.
[SPEAKER_01]: So what consciousness is you, the real you, therefore you are this universe, the universe is one with you.
[SPEAKER_01]: Basically this is the same
[SPEAKER_01]: A humbrum has me, I am Bramman, existence consciousness, please, pure consciousness.
[SPEAKER_01]: Sir, Ramakha'll be the humbrum, all this is very liberal and all this is very liberal, pure consciousness.
[SPEAKER_01]: That's what it wants to show, and the demonstration is here.
[SPEAKER_01]: first let's read.
[SPEAKER_01]: As the ocean is the one goal of all sorts of water, as the skin is the one goal of all kinds of touch, as the nostrils are the one goal of all orders, as the tongue is the one goal of all savers, as the eyes the one goal of all colors, as the ear is the one goal
[SPEAKER_01]: As the intellect is the one goal of all kinds of knowledge, as the hands are the one goal of all kinds of all sort of work, as the organ of generation is the one goal of all kinds of enjoyment, as the inus is the one goal of all excretions, as the feet are the one goal of all kinds of working, as the organ of speech is the one goal of all Vedas.
[SPEAKER_01]: What has been said here?
[SPEAKER_01]: He's showing us a way in which everything the universe can be resolved back into consciousness.
[SPEAKER_01]: How?
[SPEAKER_01]: Spring of the universe as follows this carefully, these are the steps.
[SPEAKER_01]: Spring of the universe as experience.
[SPEAKER_01]: In fact, that's what it is for us.
[SPEAKER_01]: Our life is experience.
[SPEAKER_01]: That's what it is.
[SPEAKER_01]: You might say, no, no, the universe exists apart from experience.
[SPEAKER_01]: Maybe, maybe not, that spell is a figuratively debatable, but for us as a matter of fact, our life is experience.
[SPEAKER_01]: What is experience?
[SPEAKER_01]: Whatever you see, whatever we hear, smell, taste, touch, whatever we do, walk, talk, whatever we do.
[SPEAKER_01]: And whatever we think, whatever we feel, whatever we remember, desired, whatever we know,
[SPEAKER_01]: So all of this is experience, external sensory experience, experience while doing action, experience internally, thinking, remembering, feeling, that's some total.
[SPEAKER_01]: This is all experience.
[SPEAKER_01]: All right.
[SPEAKER_01]: So now he says, take it up one by one.
[SPEAKER_01]: He develops a pattern.
[SPEAKER_01]: Go from the
[SPEAKER_01]: He goes from the object to the senses, to the mind, and to consciousness.
[SPEAKER_01]: So this is what is done.
[SPEAKER_01]: Here in the open issue, just the first step is given, and Shankaracharya helps us by completing the other steps in this commentary.
[SPEAKER_01]: So what is done here is, take up any object which you see.
[SPEAKER_01]: So I see this cloth maybe.
[SPEAKER_01]: So first it's an object, but then I must admit that it is something that I'm seeing.
[SPEAKER_01]: It's not an object in isolation.
[SPEAKER_01]: I am seeing it.
[SPEAKER_01]: So this is a part of my seeing, and the seeing, the object is nothing but seeing.
[SPEAKER_01]: It's a part of seeing, the whole processing, there's a colored object here, my eyes are here, they are experiencing this.
[SPEAKER_01]: So this is put in the language, as all colors which are seen, colors and shapes and all, they are resolved back into the eyes, they're final, you know, they're final, refuge is the eyes.
[SPEAKER_01]: In what sense, it gives the example of waters flowing rivers flowing into the ocean.
[SPEAKER_01]: As rivers merge into the ocean, what do you mean merge in the ocean?
[SPEAKER_01]: It is very clear they are precise meaning, they lose all distinction, whether it comes from this river or that river or from this pond or from rainwater, whatever it is, all sorts of water loses distinction, becomes sea water as it merges into the ocean.
[SPEAKER_01]: Similarly, all that we see, the objects which are all different from each other, here is a cloth, here is a hand, here is a box, here is a clock, all of these various objects
[SPEAKER_01]: when we see them, step one, object, step two, seeing, when we see them, they all are basically coming to the eyes as light.
[SPEAKER_01]: Nothing else is there.
[SPEAKER_01]: boxes and clothes and clocks and all they don't come to the eyes eyes cannot take.
[SPEAKER_01]: You'll go blind if all the objects start entering the eyes.
[SPEAKER_01]: No, all that enters the eyes is one uniform light.
[SPEAKER_01]: The varieties of information coming through light, but basically it becomes unified as light as the at the level of of the eyes.
[SPEAKER_01]: It becomes just fleeing.
[SPEAKER_01]: That's what he calls.
[SPEAKER_01]: The eyes all colors merge into the eyes in that sense.
[SPEAKER_01]: Now step 2, step 3, first step, the object, second step, what's the object color or shape?
[SPEAKER_01]: Second step, I see, third step, it's not just seeing, it's the mind, these are all written in the mind.
[SPEAKER_01]: So all kinds of activities in the eyes, all kinds of sensory experiences going on in the ears, the ears are the refuge of all sound.
[SPEAKER_01]: The tongue is the refuge in which all tastes the result.
[SPEAKER_01]: The nose is the refuge in which is that goal in which merges all flavors, all orders.
[SPEAKER_01]: The skin, where all kinds of touch, hot and cold, hard and harsh and soft, all of them
[SPEAKER_01]: Second stage.
[SPEAKER_01]: Third stage, all these sensory experiences, going on at the level of seeing, hearing, smelling, tasting, touching, they all become mental activities.
[SPEAKER_01]: In Sanskrit, hit Trabritthi.
[SPEAKER_01]: Chittarity, a movement in the mind about that seeing, which is about an object, a movement in the mind about that hearing, which is about some music or speech, or through the tongue about some flavour, through the nose, about a particular order, various orders, through the skin, about touches, various kinds of peel and touch.
[SPEAKER_01]: So they are all at the level of the mind, they are nothing but waves in the mind, all of them.
[SPEAKER_01]: And then all the waves in the mind are nothing but bare awareness.
[SPEAKER_01]: Their appearances, names, and forms.
[SPEAKER_01]: They are like movies playing on the screen of awareness.
[SPEAKER_01]: All movements in the mind.
[SPEAKER_01]: So the basically the mind is named form imposed on consciousness.
[SPEAKER_01]: think of consciousness as a screen on which movies are playing, the movies are the mind, the activities of the mind.
[SPEAKER_01]: And this as the movies are nothing, they cannot exist hanging the air apart from the screen similarly, even more so without consciousness, no mental activities possible, no mental activity can be cognized.
[SPEAKER_01]: So in the ultimately,
[SPEAKER_01]: All experience is bare awareness, is reduced back to bare awareness.
[SPEAKER_01]: Remember the steps, step one object, color, sounds, male, taste, touch, whatever object of experience.
[SPEAKER_01]: What are we talking about?
[SPEAKER_01]: What's our universe?
[SPEAKER_01]: Not a physical universe.
[SPEAKER_01]: They'll open up, debate, surrealism, idealism, and all of that.
[SPEAKER_01]: No, let's just stick to our experience, but we can all agree about.
[SPEAKER_01]: What is the universe for us?
[SPEAKER_01]: Experience.
[SPEAKER_01]: So, experience objects of experience step one, step two, the senses which are processing the objects of this experience, step three mental vibrations with the information coming in from the senses, step four consciousness.
[SPEAKER_01]: So, this is the process you have shown and not just for sensory experience, he says for
[SPEAKER_01]: Hence, he says, all actions done are, their final refuges is done through the active movements of the hands.
[SPEAKER_01]: And behind this, there is mental activity and behind that there is consciousness.
[SPEAKER_01]: All roads that we walk, very poetic language.
[SPEAKER_01]: The one refuge of all the roads that we walk, the pathways of our life are the feet which walk on them.
[SPEAKER_01]: But the feedback, the act walking is also, it's reflected in the mind as activity in the mind, and then back to consciousness.
[SPEAKER_01]: Then our internal is, he gives the example of the mind and the intellect.
[SPEAKER_01]: All the processes, he calls it's uncalper.
[SPEAKER_01]: There, there, it will not be four steps.
[SPEAKER_01]: It will just be two steps.
[SPEAKER_01]: The movement in the mind, they are all appearances like waves in the ocean or movies playing on the screen of consciousness.
[SPEAKER_01]: This bare consciousness you are.
[SPEAKER_01]: And intellect also he says, all the knowledge that we have an intellect is very interesting word for intellect.
[SPEAKER_01]: Riddaya, heart, but he means Buddha, he there, open, he should means Buddha, intellect.
[SPEAKER_01]: So all the knowledge that we have in our intellect, they are basically like movies playing on the screen of consciousness.
[SPEAKER_01]: So they are only one step from intellect, knowledge in intellect to consciousness.
[SPEAKER_01]: So, all sensory knowledge, all experiences which are sensory knowledge, all experiences which are physical actions, all experiences which are internal, thoughts, emotions, knowledge, understanding, cognition, all of that include memory, include sense of ego,
[SPEAKER_01]: All of that is reduced back to bear awareness.
[SPEAKER_01]: I'll do this more carefully little later.
[SPEAKER_01]: But let's see if the point that Shankaracharya is trying to make.
[SPEAKER_01]: And the Jaggavalki is trying to make and Shankaracharya has explained it.
[SPEAKER_01]: All of that is reduced back to reduce means.
[SPEAKER_01]: It's recognized that they are all nothing but consciousness.
[SPEAKER_01]: And this bear consciousness is the cell, is the Atman.
[SPEAKER_01]: What is nothing but bear consciousness?
[SPEAKER_01]: Ultimately, upon analysis, experience, all sorts of experience.
[SPEAKER_01]: But we have agreed, our universe is experience.
[SPEAKER_01]: What else is there in the universe?
[SPEAKER_01]: So, the universe is nothing but the Athman or I pure consciousness.
[SPEAKER_01]: Proving the multiple things I've been done here.
[SPEAKER_01]: One, it has been shown that the universe is the final place of the Conspiracy of Consciousness is the final place for the emergence of the universe.
[SPEAKER_01]: Your consciousness was earlier shown.
[SPEAKER_01]: It is the place from the universe, Emerges.
[SPEAKER_01]: It is the place with the universe exists.
[SPEAKER_01]: Emerges with the help of the wet fuel and smoke and spark the sample.
[SPEAKER_01]: The universe exists experience, it exists in consciousness, with the help of the drum example and the conch example and the Vini example.
[SPEAKER_01]: And now with the help of all our sensory experiences, all our activities, motor activities, all our inner mental experiences, all of them,
[SPEAKER_01]: they merge back into consciousness.
[SPEAKER_01]: So consciousness is the ground from which emerges our experience, in which exists our experience into which emerges back our experience.
[SPEAKER_01]: Therefore, consciousness is the material cause of our experience universe.
[SPEAKER_01]: Or, Atman is Brahman.
[SPEAKER_01]: Atman is the reality of ourselves.
[SPEAKER_01]: Brahman is the reality of this universe.
[SPEAKER_01]: Same thing.
[SPEAKER_01]: The first conclusion is that what Yagyevalki had set out to demonstrate.
[SPEAKER_01]: The Atman is everything.
[SPEAKER_01]: Why?
[SPEAKER_01]: Because it's the material cause of everything.
[SPEAKER_01]: How do we know that?
[SPEAKER_01]: Because everything is emerged from the Atman.
[SPEAKER_01]: Everything exists in the Atman, everything merges back into the Atman.
[SPEAKER_01]: The Atman is pure consciousness, everything means our experienced universe, emerges or is experienced in the Atman.
[SPEAKER_01]: It is, uh, experience only because of the existence of the Atman and it merges back into the Atman.
[SPEAKER_01]: How it merges back?
[SPEAKER_01]: It was just shown, start with the objects, go back to sensory activity, go back to the mind, go back to consciousness.
[SPEAKER_01]: The objects cannot be experienced without the senses.
[SPEAKER_01]: Sensory activity cannot be experienced without the mind, mental activity cannot be experienced without consciousness.
[SPEAKER_01]: So that shows the consciousness is the core, is the reality of all of these.
[SPEAKER_01]: All right, this is the logic.
[SPEAKER_01]: all is merged back into bare consciousness, every time we fall asleep.
[SPEAKER_01]: In fact, there is no objects experienced when we fall asleep.
[SPEAKER_01]: There is no sensory activity going on when we fall asleep.
[SPEAKER_01]: There is no sinking going on when we fall asleep, not even the thought that I am sleeping.
[SPEAKER_01]: All of that goes away.
[SPEAKER_01]: But the thing is that is not what is talked about here, not deep sleep, because it will all come back again.
[SPEAKER_01]: There is another kind of emergence, which is in meditation, if I still the, in meditation, if I still the mind in Samadhi, there will be no experience of the external world, then also there will be no experience of the, you know, of thinking of sensory experience,
[SPEAKER_01]: So, in some of the also, but again it will come back.
[SPEAKER_01]: The moment the mind kicks in into activity and the senses kick back activity, you have a word, you have sensory experiences, actions, thoughts, all of that.
[SPEAKER_01]: So, it's not even some of the which is being spoken about here.
[SPEAKER_01]: It is also not the cosmic dissolution.
[SPEAKER_01]: They will come at time in the end of the universe.
[SPEAKER_01]: When the entire physical universe will disappear back into its, into causes, into Maya, there will be no objects, there will be no bodies, no senses, no mind.
[SPEAKER_01]: None of that pure consciousness will exist with Maya.
[SPEAKER_01]: This is called Vaha Pralaya, cosmic dissolution.
[SPEAKER_01]: But it'll all come back again.
[SPEAKER_01]: The cyclic theory of creation says that again the universe will emerge.
[SPEAKER_01]: So that's also not being spoken about here.
[SPEAKER_01]: What is being spoken about here is the ultimate release.
[SPEAKER_01]: When does that happen?
[SPEAKER_01]: The ultimate disappearance of the universe.
[SPEAKER_01]: Remember, this month was
[SPEAKER_01]: We first saw existence, Thiti, then we saw emergence, and Srishti, now we are seeing Pralaya, Thiti, Thiti, Thiti, Laya, that means, resolution of the universe.
[SPEAKER_01]: But what kind of resolution is being talked about here?
[SPEAKER_01]: It's not the resolution of deep sleep, which we see every night.
[SPEAKER_01]: Every night it does disappear, the universe.
[SPEAKER_01]: But not in that sense, it comes back again to us in our experience.
[SPEAKER_01]: Second,
[SPEAKER_01]: It is also not the dissolution of the universe in Samadhi, it's again comes back.
[SPEAKER_01]: It's not also the dissolution of the universe at the end of the cosmos of one cosmic cycle.
[SPEAKER_01]: So there this is cyclic.
[SPEAKER_01]: I was just listening to an interview with Sir Roger Penrose and he's talking about how his views have changed.
[SPEAKER_01]: This is for a long time.
[SPEAKER_01]: He believed that the standard idea of the Big Bang is the beginning of the universe.
[SPEAKER_01]: He says, now he says, now I'm convinced that the Big Bang is not the beginning.
[SPEAKER_01]: There was something before the Big Bang and before that also.
[SPEAKER_01]: Whereas, what we are talking about here is the dissolution of the universe into its real nature to realize what it truly is for the first time, that it is pure consciousness, Atman or Brahman, in that sense of dissolution, from object to senses to mind, back to pure consciousness, and then realize it is basically pure consciousness alone, which is shining
[SPEAKER_01]: Just like an example, the dream example is always great.
[SPEAKER_01]: In our dreams, there seems to be a world out there.
[SPEAKER_01]: There are people and plants and trees, and you know, air and water and sky and everything.
[SPEAKER_01]: There is also, I am also there.
[SPEAKER_01]: I can see my own body.
[SPEAKER_01]: I am a person.
[SPEAKER_01]: I have a mind in the dream.
[SPEAKER_01]: And I have eyes, senses, I can see, I've ears, I can hear other people talking.
[SPEAKER_01]: It's like, it's a virtual reality.
[SPEAKER_01]: It's a very industrial, great virtual reality.
[SPEAKER_01]: You know?
[SPEAKER_01]: So, however, when we wake up, we realize, when we wake up, we realize that all of it was nothing but the dreamer, either dreamer, the objects in the dream, I.
[SPEAKER_01]: Whatever I saw, heard, smelled, tasted, touched eye.
[SPEAKER_01]: The sensory experiences, seeing, hearing, smelling, tasting, touching.
[SPEAKER_01]: It was not really seeing, hearing, smelling, tasting, touching.
[SPEAKER_01]: It was either dreamer, even the body which I had in the dream.
[SPEAKER_01]: Even the personality which I had in the dream, none of them were real actually.
[SPEAKER_01]: All that was real was either dreamer.
[SPEAKER_01]: I appeared to myself in all these ways.
[SPEAKER_01]: Similarly, that is an example.
[SPEAKER_01]: Similarly, the claim here is consciousness alone is appearing as the universe.
[SPEAKER_01]: This is the real dissolution of the universe.
[SPEAKER_01]: This is the final and total dissolution of the universe.
[SPEAKER_01]: It is done through knowledge.
[SPEAKER_01]: I realize what it really is.
[SPEAKER_01]: Once I realize what it really is, it will never come back again.
[SPEAKER_01]: It may come back and appear like a mirage as long as the body is there, senses are there.
[SPEAKER_01]: The world will appear just as
[SPEAKER_01]: then you will be called a G1 Mukta, free while living.
[SPEAKER_01]: And when this particular body falls up, you will remain as this pure consciousness, you will which you are and that is called VDahamukti, the bodyless final bodyless liberation.
[SPEAKER_01]: So, that is what is being talked about.
[SPEAKER_01]: So, this is the second point.
[SPEAKER_01]: Remember the first point.
[SPEAKER_01]: the cause of creation, the cause of the existence and the cause into which everything merges back.
[SPEAKER_01]: That was the point that Yagjavalki was trying to make.
[SPEAKER_01]: Second, in what sense, second point in being made, in what sense are we talking about dissolution of the universe?
[SPEAKER_01]: Not in the state of not in the sense of deep sleep, not in the sense of samadhi, not in the sense of the dissolution of the cosmos.
[SPEAKER_01]: In all those cases, it will all come back again.
[SPEAKER_01]: But in the sense of realization, all this is the Atman, all this is pure consciousness, all this is program hunt, then the universe will never come back again.
[SPEAKER_01]: It will come back as a movie, as a dream, as an appearance, but you know all the time what it is truly.
[SPEAKER_01]: So in that sense, the universe has been dissolved by this method.
[SPEAKER_01]: One final thing I will mention, and then we can take it up for some little bit of discussion.
[SPEAKER_01]: most important thing.
[SPEAKER_01]: A great powerful method for direct enlightenment has been given here.
[SPEAKER_01]: Shankaracharya is given.
[SPEAKER_01]: This is called the method from the gross to the subtle to the causal to the reality or the method from particular to general.
[SPEAKER_01]: It is called a particular from
[SPEAKER_01]: You start with an object of experience.
[SPEAKER_01]: Just start with the idea that life, universe, everything, but what I have is experience.
[SPEAKER_01]: I'm going to investigate experience.
[SPEAKER_01]: I have a question.
[SPEAKER_01]: What is it?
[SPEAKER_01]: What's it that I'm experiencing?
[SPEAKER_01]: Start with anything.
[SPEAKER_01]: Start with a rock.
[SPEAKER_01]: You see a rock.
[SPEAKER_01]: and then Shankaracharya, Yagyevalkya tells us.
[SPEAKER_01]: But seeing the rock is nothing but seeing.
[SPEAKER_01]: What do you mean by that?
[SPEAKER_01]: There is no rock apart from seeing.
[SPEAKER_01]: Now, this is a subtle point.
[SPEAKER_01]: Here there will be huge fight between the realists and the idealists.
[SPEAKER_01]: The realists will say, no, no, the rock exists quite apart from your seeing.
[SPEAKER_01]: The idealists will say, no, the rock exists only when you are seeing it.
[SPEAKER_01]: We are not going into that.
[SPEAKER_01]: I am just saying something very specific.
[SPEAKER_01]: this rock which is a part of your experience is a part of your experience.
[SPEAKER_01]: Start with that.
[SPEAKER_01]: What's going on when you're seeing a rock?
[SPEAKER_01]: You are seeing the activity of the eyes, a part of this activity is the rock.
[SPEAKER_01]: You may say, how do you prove that?
[SPEAKER_01]: Shut your eyes, you will discover that you can't see the rock or anything else.
[SPEAKER_01]: All seeing ceases when the eyes are shut.
[SPEAKER_01]: So that means the it is the seeing, when you shut down seeing the objects which you see disappear.
[SPEAKER_01]: So the objects are part of that experience of seeing, then it is what is staying with it for some time.
[SPEAKER_01]: To see that all our objects that we see, colored shapes, people, they are all part of seeing.
[SPEAKER_01]: At will be put in this way, has there ever been an evidence of color, apart from seeing it, of shape, apart from seeing it, no, it's part of seeing, then all the sounds that we
[SPEAKER_01]: I am starting with sensory experience.
[SPEAKER_01]: Now go from, from, we have gone from the rock to the seeing of the rock.
[SPEAKER_01]: From the seeing of the rock notice, it is the mind.
[SPEAKER_01]: It is a britty in the mind which is the britty of seeing things with eyes, seeing a rock with the eyes is actually a britty in the mind.
[SPEAKER_01]: So the seeing in the sensory level is nothing other than the britty of chitty, the mental
[SPEAKER_01]: And from there, so in that level, all our senses come to the level of mental activities.
[SPEAKER_01]: And from there, you notice mental activities are appearances in consciousness.
[SPEAKER_01]: just like reflections in a mirror.
[SPEAKER_01]: Consciousness is the mirror and the mental activities appearing.
[SPEAKER_01]: Variety of things but whatever you see in a mirror is just the glass is the mirror only.
[SPEAKER_01]: If you put a mirror here and you can see people in it and you know trees and roads and sky but if you touch it you will not touch people or trees or roads or sky.
[SPEAKER_01]: You just touch the glass similarly whatever appears in the mind it's just appearances it's mental activity in consciousness.
[SPEAKER_01]: whatever you touch there, go turn, go touch, you touch pure consciousness only and you can't touch it, whatever you get the point.
[SPEAKER_01]: So go from a sensory experience like seeing or hearing and then notice it is all entirely within that sensory experience, within seeing or within hearing, from there go to the mind,
[SPEAKER_01]: If the mind is shut down, no sensory activity is possible.
[SPEAKER_01]: Notice, do the negative thing.
[SPEAKER_01]: If you shut it down, you will see the experiences will disappear.
[SPEAKER_01]: If I shut my eyes, no possibility of seeing anything.
[SPEAKER_01]: If I plug my ears, no possibility of hearing anything.
[SPEAKER_01]: And if the mind is shut down in, say, deep sleep, for example, the mind is shut down.
[SPEAKER_01]: In that case, no possibility of the object appearing, no possibility of any seeing, hearing, smelling, tasting, touching, no possibility of any kind of thinking, remembering, knowing, enjoying, suffering, nothing, all of it disappears.
[SPEAKER_01]: Showing that, it is mind alone, when the mind is shut down, none of it will exist.
[SPEAKER_01]: So the entire world of whatever with the colors, shapes, sounds, mels, tastes, touch, they are nothing other than the sensory, the respective sensory activities.
[SPEAKER_01]: The entire world of sensory activities is nothing other than the respective activities, mental movements.
[SPEAKER_01]: The entire world of activities, mental movements is nothing other than the underlying consciousness.
[SPEAKER_01]: Even we don't have to shut down anything, even with eyes open, seeing hearing, smelling, tasting, touching, thinking, remembering, desiring, enjoying, suffering, understanding, remembering and forgetting, feeling, emotions, love, hate, whatever it is, it is true and true, only this one consciousness which you are, it's true and true you, the consciousness, it is Atman, the universe is Atman.
[SPEAKER_01]: This is called, in this day and age, it is method, very powerful direct method, it is at the heart of many of the new Advaita teachings, the direct path teachings.
[SPEAKER_01]: In this day and age, it was popularized, most powerfully by a little known teacher in the south of India in the 1940s, 50s and 60s, a person called Atman and the Krishna Menon.
[SPEAKER_01]: Akbar in the Krishna Manan.
[SPEAKER_01]: So, he popularized this method, but its roots are very, very ancient.
[SPEAKER_01]: It lies in this beautiful dialogue between husband and wife 5,000 years ago, very points this out.
[SPEAKER_01]: So, yes, the universe is you.
[SPEAKER_01]: It is the universe, is objects, people, colours, tastes, sounds, touch, and all of that is nothing but seeing, hearing, smelling, tasting, touching, and all of that is nothing but chithavritis.
[SPEAKER_01]: And all those variety of mental movements and nothing but pure consciousness.
[SPEAKER_01]: And you are pure consciousness.
[SPEAKER_01]: You alone appear as the diverse movements of the mind.
[SPEAKER_01]: You alone appear as the diverse sensory experiences, motor activities.
[SPEAKER_01]: You alone appear as this so-called solid vast universe spread out before you.
[SPEAKER_01]: Very much like the dream example.
[SPEAKER_01]: Brahma satthyam jagatmithya ji vabramheva naapara.
[SPEAKER_01]: Brahma is real.
[SPEAKER_01]: The world is an appearance.
[SPEAKER_01]: What am I?
[SPEAKER_01]: You are that reality in which the world is an appearance.
[SPEAKER_01]: Right.
[SPEAKER_01]: Let me see, Sanket says, the love in Vedant is all in capacity, not restricted to any mind.
[SPEAKER_01]: How does this map
[SPEAKER_01]: The love you see in the Upanishads is more of what might be called the Shantabhava, the serene love of oneness of everything, it's a great peace, a great oneness, a peaceful attitude.
[SPEAKER_01]: But in bhakti tradition that is developed further, the peaceful attitude is just the beginning.
[SPEAKER_01]: And then there is the attitude of the servant to the master, then becomes personalised.
[SPEAKER_01]: And then the attitude of friends, God is my friend.
[SPEAKER_01]: Then God has the child, you know, as the baby Krishna or the baby Rama or the baby Jesus.
[SPEAKER_01]: Flip it, God as father or mother, just as Ramakrishna, Sri Ramakrishna, he loved God, but as mother, I am the child and you are my mother, or God is the bill of it as Radha and Krishna.
[SPEAKER_01]: Those are personalized.
[SPEAKER_01]: Now, what is the relationship with this?
[SPEAKER_01]: This is a very solitary explanation.
[SPEAKER_01]: Doesn't come in Advaita Vedanta, because Advaita Vedanta does not go there.
[SPEAKER_01]: However, the Vaishnavas gave a very esoteric explanation.
[SPEAKER_01]: What they say is this, the, you know, I have often wondered, Sri Ramakrishna gave two aims of human life in the Gospel of Sri Ramakrishna.
[SPEAKER_01]: One aim he would often say, the aim of human life is God-realization, but sometimes surprisingly he would say the aim of human life is bhakti, love of God.
[SPEAKER_01]: Now, that is a little puzzling if you think about it, God realization, the understand God is a reality, it is the ultimate reality, so it is a it is the reality and if to realize it you have to experience it and becomes a living reality for you, so I guess that is what God God realization, whereas Bhakti is a feeling of love towards God, so how can God
[SPEAKER_01]: And God is the not only a reality, de-reality, feeling, it depends on the mind.
[SPEAKER_01]: It doesn't seem to be at the same level if you see the confusion which comes.
[SPEAKER_01]: Whereas, the Godiya Vaishnavas actually have a deep, esoteric doctrine which explains it clearly.
[SPEAKER_01]: How Bhakti and God realization, God and Bhakti are the same thing.
[SPEAKER_01]: Our usual, you know, there we say, love is God, but God is love.
[SPEAKER_01]: But in this Vaishnava doctrine, it is actually true, literally true, and that explains why Sri Ramakrishna when he says, God realization is the goal of Him and life, Bhakti is the goal of Him and life.
[SPEAKER_01]: He is actually teaching the same thing.
[SPEAKER_01]: How is that so, it works like this?
[SPEAKER_01]: He was absorbed in the thought which is a acute tale from the Vaishnava perspective.
[SPEAKER_01]: Krishna was absorbed in the thought of Radha and repeating the name of Radha.
[SPEAKER_01]: In research of bewitching site to behold the entire cosmos, animals and plants and human beings in the gods where a spell bound by this site of Krishna walking in the in Brindavan,
[SPEAKER_01]: chanting the name of Radha.
[SPEAKER_01]: So it is said that the goddess of wisdom starts with the appears before it's a story.
[SPEAKER_01]: It appears she appears before Krishna but Krishna ignores it.
[SPEAKER_01]: and being ignored by Krishna, she becomes an object, see, there is a lot of philosophy behind it.
[SPEAKER_01]: If you do not, channel consciousness, then you become a thing, an object, if consciousness is not reflect, everything is consciousness is no doubt about it, but everything being consciousness, some things are objects and some things are sentient beings like us.
[SPEAKER_01]: We become sentient beings, only when consciousness is reflected in the mind.
[SPEAKER_01]: But if consciousness turns its face away from you, then you become an object.
[SPEAKER_01]: So Saraswati became an object.
[SPEAKER_01]: She was born as a bamboo plant in Rindabad.
[SPEAKER_01]: But Krishna took pity on her and he made a flute out of that bamboo plant.
[SPEAKER_01]: And that's the flute Krishna plays.
[SPEAKER_01]: And through that flute, remember the flute is the goddess of learning of wisdom.
[SPEAKER_01]: Through that flute, Krishna, we honor the aspect of Krishna.
[SPEAKER_01]: Suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, suchi dana, such
[SPEAKER_01]: So, the doctrine here is saying that the bhakti in the hearts of the gopis for Krishna, the love that the gopis have for Krishna, apparently it is a feeling that they have a feeling, very, very intense, extraordinarily intense feeling of love, but it is not just a feeling.
[SPEAKER_01]: It is the Ananda of Sakti Dhananda.
[SPEAKER_01]: So, it is Brahman.
[SPEAKER_01]: Now when Sri Ramakrishna says, God realization is the goal of human life.
[SPEAKER_01]: Bhakti is the goal of human life.
[SPEAKER_01]: He means both of the same thing.
[SPEAKER_01]: God is Brahman.
[SPEAKER_01]: And the Bhakti that the Gopi is had in their heart for Krishna is Brahman.
[SPEAKER_01]: It's the Anand of Brahman.
[SPEAKER_01]: The Anand aspect of Brahman.
[SPEAKER_01]: There's a lot of argument here, the question of us will ask, why should our Chariahs will ask?
[SPEAKER_01]: What exactly is Bhakti?
[SPEAKER_01]: Because they say God cannot be controlled by anybody or anything, God is the ruler by definition, ruler of the universe, except one thing.
[SPEAKER_01]: Only one thing can bring God under your control, and that is love.
[SPEAKER_01]: So, God comes under the control of the devotee, of the lover of God, of the bhakta because of the love of pure love.
[SPEAKER_01]: Now, the Vaishnava Acharya asked this question, how is it possible?
[SPEAKER_01]: Because nothing can control God, he is bhakti, therefore, a vritti in the, in a sapthrika mind.
[SPEAKER_01]: The question is that after all we, whatever you say, we think bhakti is a feeling, a feeling in the mind of a very pious, pure person who loves God.
[SPEAKER_01]: So, he is bhakti, a feeling in the sapthrika mind, a vritti, and he says, a feeling in the mind is part of my of a prakriti.
[SPEAKER_01]: It cannot control God, prakriti is controlled by God.
[SPEAKER_01]: So, it can't be feeling in the mind of a devotee, no matter how pure, pure and satvic, because that cannot control God.
[SPEAKER_01]: Then, is it the power of God?
[SPEAKER_01]: Why do you say the power of God?
[SPEAKER_01]: Because the Vaishnava in the Vaishnava theology, there is a special power of God called Lharini Shakti.
[SPEAKER_01]: It is God's own Krishna's own power of delight, and that manifests actually as Radha.
[SPEAKER_01]: the Lord controls his power.
[SPEAKER_01]: The power does not control God.
[SPEAKER_01]: Bhagavan controls Shakti.
[SPEAKER_01]: Shakti does not control Bhagavan.
[SPEAKER_01]: So even it can't be the power of God.
[SPEAKER_01]: It can't be the Ladini Shakti, which is.
[SPEAKER_01]: So what is Bhakti then?
[SPEAKER_01]: Bhakti cannot grant anything other than God.
[SPEAKER_01]: It is Anand.
[SPEAKER_01]: And so this is the way Krishna who wants to taste the highest joy.
[SPEAKER_01]: What is the highest joy?
[SPEAKER_01]: Now God is curious, question is curious, what does it feel like to love God?
[SPEAKER_01]: So he enters into the devotee, he unend the, unend the enters into the devotee's heart, the gopies heart and loves himself.
[SPEAKER_01]: And that's how he tastes his own love.
[SPEAKER_01]: So this is the, this is all, this is not Advaita Vyrantha.
[SPEAKER_01]: You can imagine the Advaita in rolling their eyes, you know, about all of this, but such a sweet and also profound
[SPEAKER_01]: Then Sangeet asks is there, Significance of Purport here when the word Vida is chosen used for refer to intellect, yes.
[SPEAKER_01]: So, usually in the Upanishads, when it talks about Vidaia, it's talking about the intellect.
[SPEAKER_01]: Shankaracharya explains, Vidaia, the cave of the intellect is a biguha, the cave of intellect.
[SPEAKER_01]: heart is equal to both d goes.
[SPEAKER_01]: So, it does not mean the physical heart.
[SPEAKER_01]: But, remember, there is a significance of the Ridaev, our Pranap Chaitanya Puriji, who is a master of Vedant or come from India.
[SPEAKER_01]: He explained it.
[SPEAKER_01]: It says, we immediately in Vedanta, the Vedanta, we quickly translate, we substitute intellect for heart.
[SPEAKER_01]: But, there is a deeper sense in which
[SPEAKER_01]: In Vedanta, the intellect also is deeply connected to the heart.
[SPEAKER_01]: It is not just a kind of semantic knowledge in the intellect.
[SPEAKER_01]: It must become with deep feeling and conviction.
[SPEAKER_01]: He explained it in here, erased a question, why is it that some people, they become experts in Vedanta, they know Vedanta, but then they slip and fall away from it.
[SPEAKER_01]: They don't, they are also unable to convert it into a lived experience into their life itself.
[SPEAKER_01]: It's because they have taken intellect in the sense of what we modern people take as intellect.
[SPEAKER_01]: as knowledge, understanding, thinking, reasoning, argumentation, and that's it.
[SPEAKER_01]: But the Riddaya, the heart aspect of the intellect is not considered.
[SPEAKER_01]: Whereas the Upanishadika idea was always to connect the heart to the intellect.
[SPEAKER_01]: I'm always reminded of a monk whom I respect very much.
[SPEAKER_01]: He told me, I'll tell you what he said in Hindi and I'll translate.
[SPEAKER_01]: He said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said, you said
[SPEAKER_01]: Janavirask is this step-by-step desolution of objective-world and consciousness also way to understand the teaching of Anubhava Mathra Parambra.
[SPEAKER_01]: Yes, this exactly what is going on here, Anubhava experience, bare experience is the ultimate reality.
[SPEAKER_01]: Anubhava Mathra, what do you mean the bare experience, bare experience is consciousness?
[SPEAKER_01]: What is experience, you know consciousness plus object is equal to experience?
[SPEAKER_01]: seeing is consciousness plus colors and shapes.
[SPEAKER_01]: That's what's called seeing.
[SPEAKER_01]: Of course, in between there is the mind and there is the eyes and memory and there is light in the world.
[SPEAKER_01]: All of that is necessary and then we see something.
[SPEAKER_01]: But barely if you reduce it to the basic equation, there must be consciousness, there must be something to see and all the instruments in between.
[SPEAKER_01]: Then you have the experience of seeing.
[SPEAKER_01]: So, experience, anubhava, is various, is multiferuous, that is what our life is, such a rich variety, tapestry of experience, but they are all consciousness plus object.
[SPEAKER_01]: And then Brahman is consciousness itself, Achman itself, bear consciousness.
[SPEAKER_01]: What all this has been done when this month about
[SPEAKER_01]: pair consciousness.
[SPEAKER_01]: Therefore, see C plus O is equal to E. Consciousness plus object is equal to experience.
[SPEAKER_01]: Say who, nobody has to say that's how we all experience life.
[SPEAKER_01]: Take a look, this is what's going on.
[SPEAKER_01]: You are conscious and you are conscious of something.
[SPEAKER_01]: That's it.
[SPEAKER_01]: Now what Vedanta does, Vedanta starts after that.
[SPEAKER_01]: What Vedanta does really is to take up the objects of experience and reduce it back to consciousness.
[SPEAKER_01]: What Vedanta first does is it shows us that
[SPEAKER_01]: you are not a body not mind your consciousness step one step two now it says consider the body mind and all other objects there also nothing but consciousness how we just saw in this 11th one thread and therefore consciousness plus object is equal to experience reduces to consciousness plus consciousness appearing to itself as an object is equal to experience or consciousness is equal to experience.
[SPEAKER_01]: Anubhava, Mahatra, Param Brahma, Rupert Spire, Bindu, G says, before this, Kiran says, as you mentioned in other lectures, this is describing how consciousness without becoming an object as such experience itself as names and forms, is this how the objects are dissolved.
[SPEAKER_01]: Yes, but remember, the beauty of this method is start with your experience.
[SPEAKER_01]: What experience?
[SPEAKER_01]: Any experience?
[SPEAKER_01]: go from the object of experience to the senses, to the mind, to consciousness, and track it moment to moment in reality, notice and convince yourself at every step that you see for yourself at every step, whatever we see is nothing other than the scene, there
[SPEAKER_01]: See, ask us if this question, a simple question, but quite startling in its results.
[SPEAKER_01]: I am seeing this orange cloth.
[SPEAKER_01]: So, do I have any evidence that the orange cloth is outside by seeing?
[SPEAKER_01]: Now, my seeing has started, I am seeing the orange cloth.
[SPEAKER_01]: No, the orange cloth appeared in my seeing only.
[SPEAKER_01]: There is no evidence of this orange cloth.
[SPEAKER_01]: the color orange here in this clock existing it was there and then I came and saw it.
[SPEAKER_01]: No.
[SPEAKER_01]: It's only appeared when I'm seeing.
[SPEAKER_01]: Similarly, the touch of this clock, the sound of this clock, the smell of this clock, the taste of this clock, none of them have any existence apart from their sensing.
[SPEAKER_01]: and then go further back, all this sensing, sensory activities, and unfit has any existence apart from the associated mental risk, they are all movements in the mind.
[SPEAKER_01]: Good way of understanding positive and negative, positive ways compare it with the dreams.
[SPEAKER_01]: In the dreams also, we see, we hear, we smell, we taste, we touch.
[SPEAKER_01]: We do stuff, we think, and yet it is nothing other than the dreaming mind, we all know that.
[SPEAKER_01]: That's the positive way of understanding.
[SPEAKER_01]: The negative way of understanding is when we shut down the mind in deep sleep, all of this sensing activities disappear.
[SPEAKER_01]: all thinking, all concentration, all memory, all likes and dislendous likes, dislendous like this disappears.
[SPEAKER_01]: So, if something exists, if x exists only when y is there and when y is not there, x also disappears, you begin to suspect that the x and the y are not different, x is deeply implicated, y is implicated in the existence of x, x is deeply involved in y,
[SPEAKER_01]: This will lead you back in experience, not just in understanding, in experience right now to your nature as pure consciousness.
[SPEAKER_01]: This is the very powerful method.
[SPEAKER_01]: More powerful than the method of the sea or in the sea, more powerful than the method of the five layers of the human personality, more powerful than the inquiry into waking dreaming sleeping.
[SPEAKER_01]: This is a direct way to access yourself as Brahman, as the reality of this universe.
[SPEAKER_01]: Cooper Spyra speaks about this method a lot.
[SPEAKER_01]: Yes, yes, correct.
[SPEAKER_01]: He mentions it many times.
[SPEAKER_01]: Atman and the Krishna men in many different ways his influence is very great on the modern new and the direct path methods.
[SPEAKER_01]: Raj is saying to draw distinction, the physicalism or realism paradigm, the step for of the nothing but a re would be the mind and consciousness emergence from brain activity.
[SPEAKER_01]: Yes, that's true.
[SPEAKER_01]: And that of course, you will run up against
[SPEAKER_01]: If we try the realism, they have to answer this, that mind and consciousness arise from the brain and you have to ask, how?
[SPEAKER_01]: That's where the hard problem of consciousness kicks in, and he can't explain.
[SPEAKER_01]: Sanke, it says, when the mind shut down objects, it appears to me, individual knower, how to go from Brahman from that.
[SPEAKER_01]: Even notice your individuality also disappears there.
[SPEAKER_01]: That's a very interesting thing.
[SPEAKER_01]: It's like asking, when I am seeing this world, when I wake up and realize it's a dream, then I realize, oh, I was dreaming now, I've broken up.
[SPEAKER_01]: But what about the other people in the dream?
[SPEAKER_01]: What about the mountains and the sky and the oceans in my dream and the stars and planets in my dream?
[SPEAKER_01]: How do I realize I am that?
[SPEAKER_01]: I have realized that the guy who was there, I am actually I was dreaming that now I have broken up, but the universe in the dream, how that is me that I do not really know that universe is also you in the dream, the subject and the object, the fellow in the dream and the universe which he inhabited both are appearing in you the dreamer.
[SPEAKER_01]: Don't we accept it, we accept it yes.
[SPEAKER_01]: We'll wrap up here, but Punita Jee has raised her hand, Punita Jee can you unmute?
[SPEAKER_01]: Yeah.
[SPEAKER_00]: I'm Swami Jee, so let me back and put it in few different parts.
[SPEAKER_00]: So one thing that I want to see, I understand the role of Vassnaakshaya and the knowledge, the way you explain and the way I should say you explain the way,
[SPEAKER_00]: It's easy to not only intellectually understand, but also experientially validate that we are nothing, but consciousness.
[SPEAKER_00]: Yes.
[SPEAKER_00]: And, but, having said, the buttery word, staying with it always becomes a bit of a challenge when we go out in the real world and interact with real situations.
[SPEAKER_00]: And I keep thinking, this is nothing, but the vastness in the mind that you react the way you do.
[SPEAKER_00]: But having said that, that doesn't help any to realize the ultimate on and out freedom as you speak.
[SPEAKER_00]: How do we tackle the two?
[SPEAKER_00]: And I know Jeevan Mukta's have gone past that.
[SPEAKER_00]: They're gone past the experience and knowledge.
[SPEAKER_00]: They are truly living it and how do we.
[SPEAKER_01]: Correct.
[SPEAKER_01]: The word Vasanakshaya used, it is in yoga vasyastra and then also in the Jiwan Mukti Viveka texts, it means the purification of the mind, the negation or the freedom from strong desires.
[SPEAKER_01]: You see, it is these desires which trap us, because I realize everything in this universe
[SPEAKER_01]: But I have strong preferences, I want, I like these people, these foods, these activities, this kind of people must be very nicely to this person, all of these are for very good reasons programmed into me.
[SPEAKER_01]: And I have developed a lot of conditioning over many lifetimes, those are vassanas.
[SPEAKER_01]: So even what happens is that if you are too involved in one or two characters in the
[SPEAKER_01]: we really, really love the hero and we really, really hate the villain, even knowing that it is an appearance on the background the screen, they exactly the same.
[SPEAKER_01]: From the screens perspective, the villain and the hero are exactly the same.
[SPEAKER_01]: We still won't be able to accept it.
[SPEAKER_01]: Because of our strong, emotional predispositions and the strong, emotional predispositions are created by vassanas in grain desires.
[SPEAKER_01]: They appear as strong like scientists like which guide our behavior.
[SPEAKER_01]: Very difficult to overcome.
[SPEAKER_01]: These are powerful energies.
[SPEAKER_01]: That's why what's the way to overcome?
[SPEAKER_01]: Renunciation.
[SPEAKER_01]: How will renunciation come?
[SPEAKER_01]: Consider our experiences.
[SPEAKER_01]: that has any of this really, really led to fulfillment.
[SPEAKER_01]: What is there in this world which can genuinely fulfill me?
[SPEAKER_01]: Look at how strategically Yagyevalkya begins the instruction to my tree.
[SPEAKER_01]: You start with love with our desires.
[SPEAKER_01]: He shows all those desires are not really for what you think, my three.
[SPEAKER_01]: Not for wealth, not for husband, not for wife, not for children, not for people, community, relatives, no, all of them are for the self.
[SPEAKER_01]: Take it slowly.
[SPEAKER_01]: See how they are all for the self.
[SPEAKER_01]: The logic has been given but we must feel it for ourselves and then our attention is turned away from all those objects of liking and disliking towards ourselves.
[SPEAKER_01]: otherwise it won't work.
[SPEAKER_01]: Otherwise all this knowledge will be there, but we will be at the mercy of our the whims of our mind and the mind will be working under the lash of desires, which is sort of stuck to the mind.
[SPEAKER_01]: So renunciation is extremely important for making this work this to live this knowledge.
[SPEAKER_01]: Renunciation comes through inquiry through reflection on our own lives,
[SPEAKER_01]: Yeah.
[SPEAKER_01]: And look at the approach that Jaggiavalkya has taken, he starts with generating renunciation, but instead of the usual boring way in which Vadwaita Vedantha, Taitavatek starts, you have to give up desires for the world.
[SPEAKER_01]: Jaggiavalkya actually takes it seriously.
[SPEAKER_01]: All right, let's take up desires seriously.
[SPEAKER_01]: Let's take up love seriously, attachment seriously, and then he shows what's behind that attachment itself.
[SPEAKER_01]: And therefore, investigate itself.
[SPEAKER_01]: Therefore, expand the self from a limited body mind to the entire cosmos.
[SPEAKER_01]: Then, you can truly love the Varsana's have this deceptive promise that, I will make you happy if you fulfill me.
[SPEAKER_01]: The Varsana says, I am a desire, fulfill me, you will be happy.
[SPEAKER_01]: And it does give you a burst of happiness.
[SPEAKER_01]: But that happens, you know, the Vedantic theory of happiness.
[SPEAKER_01]: It's actually just a drop of this ocean of Satjitana in the which you are.
[SPEAKER_01]: So, the if you really, really want to secure that happiness for yourself, forever deeply, lastingly happy, find out what you truly are, the self from which all this is coming.
[SPEAKER_01]: Then another
[SPEAKER_01]: question, Samadharanda Swami defines bhakti as the one who is not to be bhakti distinct from God, thereby directly connecting bhakti with God realization.
[SPEAKER_01]: Yes, very beautifully put.
[SPEAKER_01]: The one who is not divided, in Gita also says, one kind of worship is worship in oneness.
[SPEAKER_01]: Some worship has one self distinct from God, that's also the dualistic worship.
[SPEAKER_01]: But some worship God has one with me or I am one with God.
[SPEAKER_01]: I am one with the cosmos.
[SPEAKER_01]: Bhakti helps us to remain in this world with grace, even for Jeevan Mukhtar Devoshan as its place, perfect yes.
[SPEAKER_01]: Although such a person knows that everything is nothing but pure consciousness, Bhakti allows them to live in a world with the sweetness of Anand, the yes, that's all that was what I was saying.
[SPEAKER_01]: The Jeevan Mukhtars, Sukadeva and others, it's mentioned in the Bhagavatam, how do they live?
[SPEAKER_01]: They live in the full consciousness that there is only one notion of Brahman.
[SPEAKER_01]: But day to day they walk around and the beautiful description of them, they are walking around chanting, harisharanam, harisharanam, harisharanam, harisharanam, I take refuge in harayanara.
[SPEAKER_01]: it thumbhuta harer kura harer, there is a beautiful verse in the Bhagavad which says that even those who are Brahma-Gyanis who have realized that I am Brahma-Gyanis, they still fall in love with God because why?
[SPEAKER_01]: Because such are the extraordinary qualities, the beauties of Hariya Krishna.
[SPEAKER_01]: So even Brahma-Gyanis fall in love with Krishna.
[SPEAKER_01]: With God.
[SPEAKER_01]: So, many good comments, but we will we see your orange cloth, if you close your eyes, it does exist outside your seeing, it does not it?
[SPEAKER_01]: No, you see, but you also exist in my scene, you have to see experience, your part of experience and this cloth is also part of experience.
[SPEAKER_01]: So, in that sense.
[SPEAKER_01]: Ramana Marci also praised emphasis on the word Ridaeem.
[SPEAKER_01]: Yes, heart.
[SPEAKER_01]: Ramana Marci gave extraordinary emphasis on the word Ridaeem.
[SPEAKER_01]: He meant Atma by pure consciousness.
[SPEAKER_01]: By Ridaeem, he meant first of all the intellect, the heart, and then finally, Atma itself, the ultimate reality itself.
[SPEAKER_01]: So, what we are calling Atma or Brahman here, Ramana Marci sometimes called it Ridaeem, the heart.
[SPEAKER_01]: But by that, he meant the heart of reality itself, entire cosmos, the heart of experience,
[SPEAKER_01]: It's a very well chosen word.
[SPEAKER_01]: In meditation, if you silently contemplate our experience and then collapse inwards into the heart of that, into your own being, it's like the heart of all experience.
[SPEAKER_01]: What is it?
[SPEAKER_01]: It's consciousness, they are consciousness.
[SPEAKER_01]: All right.
[SPEAKER_01]: Oh, shanti shanti shanti hari hiumtatsat Sri Ramakrishna Rupanamastu.