Dakshinamurti Stotram - Session 3 | Swami Sarvapriyananda

[SPEAKER_00]: O ma sadgamaya, tamaiso ma jotirgamaya, mrityur ma amritamgamaya, oṁ shanti shanti hai.
[SPEAKER_00]: Om leaders from the unreal to the real leaders from darkness and to light leaders from death to immortality.
[SPEAKER_00]: Om peace, peace, peace.
[SPEAKER_00]: Om, ishwaru guru ratmeti, murti bheda bi bhagini, viyomavad vyap tadihaya, dakshina murta ilamaha.
[SPEAKER_00]: And thinking, the chant that we do lead us from the unreal to the real, lead us from darkness to light, lead us from death to immortality.
[SPEAKER_00]: Now think of the lake meditation, which I hope we are all doing.
[SPEAKER_00]: And when we look at the brilliant reflection of the colors and all in the lake, what's unreal there?
[SPEAKER_00]: It's actually the reflection.
[SPEAKER_00]: It's not that there are trees and the leaves and the sky and clouds and birds in the lake.
[SPEAKER_00]: When we realize that actually there aren't those things, actually it's just the lake.
[SPEAKER_00]: How do you experience it?
[SPEAKER_00]: Tree, leaves, sky, clouds, birds, that's what you experience.
[SPEAKER_00]: That's what you see.
[SPEAKER_00]: But when we know by knowledge that it is the lake, we have gone from the unreal to the real.
[SPEAKER_00]: When we think, this is the world.
[SPEAKER_00]: I mean, I have it good and bad, big struggles, problems, unreal.
[SPEAKER_00]: When I realize all of it is appearing in one limitless spirit, one shining consciousness, gone from the unreal to the real.
[SPEAKER_00]: How have you gone?
[SPEAKER_00]: You will still keep seeing the same thing.
[SPEAKER_00]: That's important.
[SPEAKER_00]: It's not that you will see something different.
[SPEAKER_00]: But by the eye of knowledge, we have moved from the unreal to the real.
[SPEAKER_00]: And then from darkness to light.
[SPEAKER_00]: Darkness was not the darkness of night.
[SPEAKER_00]: The ignorance in which one might think that there are trees and plants and leaves in that lake.
[SPEAKER_00]: We don't see the lake as a lake.
[SPEAKER_00]: And the moment of knowledge, when we get the knowledge, and it is shown that it is, it's a lake, it's just water, though it appears to be a forest.
[SPEAKER_00]: So that movement from the ignorance to the knowledge that is movement from darkness to light.
[SPEAKER_00]: That's what Daksyanamut is doing for us.
[SPEAKER_00]: And then from death to immortality.
[SPEAKER_00]: See, if we are stuck on the leaves and the plants, and we will be in a world of continuous change and ups and downs from spring to a verdant summer to the glorious fall to the bare branches of twigs of winter and snow and ice, all that will appear in the lake.
[SPEAKER_00]: But if we know that it is water, water, water throughout.
[SPEAKER_00]: No matter what appears in the neck, no matter what the condition of the forest which appears in the neck, it's just water throughout.
[SPEAKER_00]: We have moved from death to immortality.
[SPEAKER_00]: It's the same reality under all conditions.
[SPEAKER_00]: No matter what happens, birth, and aging, and death, the ups and downs of the mind, the unhappiness, the pleasures, and pains in the mind, it is one consciousness, awareness, one light throughout.
[SPEAKER_00]: When we have moved from death to immortality.
[SPEAKER_00]: Now, verse number three.
[SPEAKER_00]: In this verse, we will conclude something that started in the first verse.
[SPEAKER_00]: In this verse, we will conclude something that started yesterday in the evening, the first session.
[SPEAKER_00]: First session, second session, and this is the third session.
[SPEAKER_00]: First verse, second verse, third verse.
[SPEAKER_00]: In this verse, we will move from analysis of who am I or what am I?
[SPEAKER_00]: Verse number one.
[SPEAKER_00]: What is all this universe?
[SPEAKER_00]: Verse number two.
[SPEAKER_00]: Two, what I am, and what this is is one and the same thing.
[SPEAKER_00]: Tatthuamasi, you are that.
[SPEAKER_00]: Verse number three.
[SPEAKER_00]: The identity, the great identity.
[SPEAKER_00]: Verse number three is the point which Vedanta wants to emphasize, which Vedanta is moving us towards.
[SPEAKER_00]: The great teaching, you are that Tatthuamasi.
[SPEAKER_00]: Now let us read.
[SPEAKER_00]: Yashjeeva Sworanam Sadatma Kham Asad Kalpatha Gambhasati Sakshad Tatthuam Masiti Veda Vachasav Yubu Dhyatyaashritan Yatsakshad Karanath
[SPEAKER_00]: Bhavitna pura abritti bhavampu nidhau That's my shri guru murtai Namaidam shrida kshina murtai
[SPEAKER_00]: to him in the effergent form facing the south Shiva, whose light which is existence itself shines forth entering the objects which are almost non-existent.
[SPEAKER_00]: To him incarnate in the guru who instructs the disciples in the Vedic text, thou art that, to him who being realized there will be no more return to the ocean of samsara, to him Shiva be this salutation.
[SPEAKER_00]: Again, a very beautiful verse.
[SPEAKER_00]: So, the first line summarizes the teaching of the second verse.
[SPEAKER_00]: Yes, J.I.
[SPEAKER_00]: was Furanum, Sadat, Ma'am, Asat, Kalpar, Tagambhāsati.
[SPEAKER_00]: What is this universe?
[SPEAKER_00]: That was the quest in the second verse.
[SPEAKER_00]: What is this universe?
[SPEAKER_00]: It's an appearance.
[SPEAKER_00]: The things which appear are almost non-existence.
[SPEAKER_00]: They are like the magicians, magic.
[SPEAKER_00]: They are Jagatmithya, appearance of the world.
[SPEAKER_00]: Like a magic show.
[SPEAKER_00]: Again, using Buddhist language, Tibetan Buddhist language, a magical display on the primordial ground.
[SPEAKER_00]: What is the primordial ground?
[SPEAKER_00]: Daksana multi, pure consciousness.
[SPEAKER_00]: What is the magical display?
[SPEAKER_00]: This.
[SPEAKER_00]: Exactly like the lake and the forest.
[SPEAKER_00]: The forest in the lake, there is no forest in the lake, but it appears.
[SPEAKER_00]: So, the forest in the lake is like a magical display on what in the waters of the lake.
[SPEAKER_00]: Similarly, this universe is a magical display in what, in pure being, in pure consciousness, such it, existence of awareness.
[SPEAKER_00]: What is that existence of awareness?
[SPEAKER_00]: Brahman.
[SPEAKER_00]: Why is it appearing in this form as the universe, Maya?
[SPEAKER_00]: How is it appearing?
[SPEAKER_00]: What theory of causality?
[SPEAKER_00]: What's the cause?
[SPEAKER_00]: What's the effect?
[SPEAKER_00]: It is Bhivartha vada.
[SPEAKER_00]: Apparent transformation.
[SPEAKER_00]: Not a new thing which has actually been produced.
[SPEAKER_00]: So a dualistic school might adopt the Asad Karya vada, the Baisheshika theory.
[SPEAKER_00]: A real universe has been produced by God.
[SPEAKER_00]: There's a separate God, there's a separate universe and God produced this universe, like a potter produced a pot.
[SPEAKER_00]: There are some kids, and many of the dualistic devotional schools of Vedanta, Vishestad-Dwaita, Shuddha-Dwaita-Dwaita-Dwaita, Chintya-Vaita-Vaita, they all have some variety of Parinama-Vada.
[SPEAKER_00]: The effect was pre-existing in the cause, and the cause was transformed into the effect.
[SPEAKER_00]: Like the seed is transformed into the sprout, into the ultimately into the tree.
[SPEAKER_00]: Like the egg of the peacock hatches and transformed into the glorious peacock.
[SPEAKER_00]: That is Parinama, the transformation.
[SPEAKER_00]: Brahman is transformed.
[SPEAKER_00]: God becomes the universe so to say.
[SPEAKER_00]: And that has attended with huge amount of issues.
[SPEAKER_00]: Within God gets infected by change and destruction and all of that.
[SPEAKER_00]: And in contrast to that, we work the water.
[SPEAKER_00]: It is one existence consciousness placed through and through.
[SPEAKER_00]: It's one lake through and through, all the it appears like a forest.
[SPEAKER_00]: It's one existence consciousness placed through and through, all the it appears as a universe.
[SPEAKER_00]: So it says, you look at the verse.
[SPEAKER_00]: You see, it was Puranam.
[SPEAKER_00]: So Puranam is appearance, shining forth.
[SPEAKER_00]: Not transformation.
[SPEAKER_00]: Look at the language he uses.
[SPEAKER_00]: Yes, say he was Puranam, that pure consciousness, who is shining forth is this world.
[SPEAKER_00]: What is the status of this world?
[SPEAKER_00]: See, seed is real and the plant which comes from that seed is also real.
[SPEAKER_00]: But here, it is Brahman which is real.
[SPEAKER_00]: Sadaapakam is existence itself.
[SPEAKER_00]: But this world which appears is asat-kalpartakam is almost done existence, almost done existence.
[SPEAKER_00]: Almost done existence in what sense?
[SPEAKER_00]: Remember, you can still see it.
[SPEAKER_00]: You can experience it.
[SPEAKER_00]: You can see it here.
[SPEAKER_00]: It's merely tasted touch it.
[SPEAKER_00]: You can use it.
[SPEAKER_00]: You can have a cup of coffee, for example.
[SPEAKER_00]: And you can use language to refer to it.
[SPEAKER_00]: We know what it means, what the words mean.
[SPEAKER_00]: A person is sitting and listening to a talk.
[SPEAKER_00]: What the word a person means, what is sitting, what is listening, what is a talk.
[SPEAKER_00]: All those things, we language is possible.
[SPEAKER_00]: Linguistic use is possible.
[SPEAKER_00]: You can use it in transactions.
[SPEAKER_00]: A car will work, which a appearance shouldn't work.
[SPEAKER_00]: No, it will work.
[SPEAKER_00]: Within the movie, everything works.
[SPEAKER_00]: Within the dream, everything works.
[SPEAKER_00]: Still, it's a movie.
[SPEAKER_00]: Still, it's a dream.
[SPEAKER_00]: Still, this is an appearance.
[SPEAKER_00]: An appearance of what?
[SPEAKER_00]: Of existence consciousness.
[SPEAKER_00]: And the first verse already told us, we are that existence consciousness.
[SPEAKER_00]: That's us.
[SPEAKER_00]: Yes, Jay was Puranam, Salat, Makam, is very profound.
[SPEAKER_00]: Here we will enter into the depths of Suresh Varacharya's commentary on Daksana Mutti Stoth.
[SPEAKER_00]: Remember Suresh Varacharya, one of the disciples of Shankaracharya, wrote the Manus or La Sakaam entry, will just taste it a little.
[SPEAKER_00]: See what it's, what does he do with these verses?
[SPEAKER_00]: See how he analyzes it.
[SPEAKER_00]: So Suresh, where are starts with the question?
[SPEAKER_00]: An opponent, maybe a disciple, or an opponent raises a doubt here.
[SPEAKER_00]: What's the question?
[SPEAKER_00]: I will chant the verse and give the translation and explain.
[SPEAKER_00]: Here is an objection.
[SPEAKER_00]: It's a question.
[SPEAKER_00]: The person who is asking the question doesn't agree with this state of, with this description, of the universe.
[SPEAKER_00]: sattas furattebha vishu, kuta agattya sangate, bimba didar pana nyayat it thumprit chandra bodhdiate.
[SPEAKER_00]: How have existence and light come to be conjoined with all existing things?
[SPEAKER_00]: thus questioning on the analogy of mirror and reflection that disciple is enlightened by the third stanza.
[SPEAKER_00]: So the third verse is an answer to this question.
[SPEAKER_00]: But what is the doubt?
[SPEAKER_00]: The disciple says, all right.
[SPEAKER_00]: So according to you, Brahman alone is real and this world is names and forms very much like the forest in the lake.
[SPEAKER_00]: So these are just names and forms and language.
[SPEAKER_00]: and usage.
[SPEAKER_00]: But the stuff of it, the reality of it, existence awareness that comes from Brahman.
[SPEAKER_00]: But I don't, it's very much like a reflection in a mirror.
[SPEAKER_00]: In the mirror, when you see the city, in the mirror, there are no buildings or people or parks or places.
[SPEAKER_00]: They are just reflections.
[SPEAKER_00]: And their reality is the reality of the mirror.
[SPEAKER_00]: They appear like that because the reality there is the mirror.
[SPEAKER_00]: There are reflections in a mirror, like a city in a mirror.
[SPEAKER_00]: He says, it doesn't work.
[SPEAKER_00]: Why?
[SPEAKER_00]: Why not?
[SPEAKER_00]: The existence consciousness are formless.
[SPEAKER_00]: How can they appear in names and forms?
[SPEAKER_00]: How can they be reflected?
[SPEAKER_00]: How can names and forms in this world borrow existence consciousness?
[SPEAKER_00]: One example often given in Vedanta is fire and the iron ball.
[SPEAKER_00]: So this imagine in a foundry, this is a red hot iron ball.
[SPEAKER_00]: And Vedanta says, an example is that the red hot iron ball actually there are two things there.
[SPEAKER_00]: There is fire or heat which has entered into the ion bot and makes it glow red and makes it very hot.
[SPEAKER_00]: So the heat and the light have come from the fire and the round shape and the heaviness have come from the ion.
[SPEAKER_00]: So you have a round heavy glowing
[SPEAKER_00]: Hot, iron ball there.
[SPEAKER_00]: The two things have become mixed up there.
[SPEAKER_00]: Fire has entered into the ball and now gives it the experience of a red, hot, glowing iron ball.
[SPEAKER_00]: Similarly, Vedanta says, just like here, there is one existence of awareness.
[SPEAKER_00]: And then there are these names and forms.
[SPEAKER_00]: And the existence of awareness enters into these names and forms filling it out as it were into this universe.
[SPEAKER_00]: So now what do you have?
[SPEAKER_00]: You don't have just names and forms.
[SPEAKER_00]: You don't have just appearance.
[SPEAKER_00]: You have names and forms and activities with existence.
[SPEAKER_00]: It's a field solid.
[SPEAKER_00]: It exists and awareness.
[SPEAKER_00]: We are able to experience everything.
[SPEAKER_00]: Existence and awareness seem to go together.
[SPEAKER_00]: So existence and awareness have entered into the universe of names and forms like fire entered into the iron ball.
[SPEAKER_00]: As in the red hot glowing iron ball, there are two entities.
[SPEAKER_00]: Fire.
[SPEAKER_00]: detectable by the glow and the heat and the iron ball detectable by the weight and the shape.
[SPEAKER_00]: Similarly, in this universe of experience, there are two entities, Brahman and the names and forms and activities.
[SPEAKER_00]: Names forms and activities, Maya.
[SPEAKER_00]: Nama, Rupa, Viva, Hara, Brahman, existence awareness.
[SPEAKER_00]: Every experience you will see, there is existence, there is awareness.
[SPEAKER_00]: In every experience, the sense of being and being aware also.
[SPEAKER_00]: And there are varieties of names, forms and activities going on.
[SPEAKER_00]: Names, forms and activities come from Maya.
[SPEAKER_00]: They are almost non-existent.
[SPEAKER_00]: but they seem to exist because existence awareness is entered into them.
[SPEAKER_00]: This is an example given the fire has entered into the iron ball.
[SPEAKER_00]: Stephen Hawking is an interesting question.
[SPEAKER_00]: You know, physics ultimately aims to describe this universe that it's most fundamental level through a set of mathematical equations.
[SPEAKER_00]: Then Stephen Hawking's, I think it was him or Steve Weinberg, one of them, U.T.
[SPEAKER_00]: Austin.
[SPEAKER_00]: He asked that question, but ah, but who is it who breeds fire into the equations?
[SPEAKER_00]: What breeds fire?
[SPEAKER_00]: Why should it exist at all?
[SPEAKER_00]: There's nothing in the equations which makes it necessary that it exists.
[SPEAKER_00]: So what gives existence to this set of equations that there is actually a universe which answers to that set of equation, what breeds fire into the equations, what breeds fire into the lion ball, it is fire itself has entered, what breeds fire into this universe existence awareness.
[SPEAKER_00]: This is what the disciple attacks.
[SPEAKER_00]: He says, for fire can come into contact with the lion ball both are material entities.
[SPEAKER_00]: But existence awareness is not a material entity, not a thing with a form which can come into contact with names and forms of the universe.
[SPEAKER_00]: Even consciousness, it cannot be reflected in the mirror of names and forms.
[SPEAKER_00]: Consciousness is formless.
[SPEAKER_00]: You see the leaves and all, it can be reflected in that water because the leaves have color and form.
[SPEAKER_00]: That's why they can be reflected.
[SPEAKER_00]: Even the sky has a color which can be reflected there in the
[SPEAKER_00]: But if you say something formless like an idea, it can't be reflected in the water, far less something which seems so abstract as existence of awareness.
[SPEAKER_00]: So this is the question.
[SPEAKER_00]: And so it's a good question.
[SPEAKER_00]: But it's to be questioned basically attacking the city in the mirror example, my lake in the forest in the lake example, fire in the iron ball example.
[SPEAKER_00]: These examples say they don't work.
[SPEAKER_00]: They work with two objects, two kinds of material entities, but not with a formless thing like pure consciousness or pure being and a material world.
[SPEAKER_00]: How will you connect them?
[SPEAKER_00]: And you are saying it is connected because existence awareness has entered into this world, filling it out, giving it sense of reality how.
[SPEAKER_00]: Then he answers.
[SPEAKER_00]: He says this third one, verse is an answer to that.
[SPEAKER_00]: The first line of the third verse
[SPEAKER_00]: whose shining force, whose appearance, is of the form of existence, awareness, filling out, almost non-existent names and forms.
[SPEAKER_00]: How?
[SPEAKER_00]: Sure, now I'm reading out Sureshwaracharya's verses.
[SPEAKER_00]: This one goes on up to twelve, fifteen, right?
[SPEAKER_00]: Twelve, fifteen is lunch.
[SPEAKER_00]: asat kalpe shubha bishu jade shukshanat krananasisu asat kalpe shubha bishu jade shukshananashisu asit tumca pra ka shat tum nithyat nithyat sankramati shwarat
[SPEAKER_00]: The existence and light in all phenomenal things which are insentient, momentary and almost non-existent, proceed from the eternal ishwara and become conjoined with them.
[SPEAKER_00]: Then the third one will do both of them together.
[SPEAKER_00]: Atma-sattheva-satthe-sham, bhavanam-nattato-dhika-tateva-spuranam-jaysham-nattma-spuranato-dhikam.
[SPEAKER_00]: These things have been being the being of the Atman and no more, and so also the light by which this shine is the light of the Atman and no more.
[SPEAKER_00]: Okay, let me give you the gist of the answer.
[SPEAKER_00]: What is what Sureshwar is giving here?
[SPEAKER_00]: And what he says, Shankar is trying to say, before we dive deep into it, because they are profound depths here.
[SPEAKER_00]: The gist of the answer is, mirror and city reflected in the mirror, iron ball and fire, or lake and the forest, if I may say so.
[SPEAKER_00]: These are examples, don't take them too seriously.
[SPEAKER_00]: All that is being said here is one thing is appearing as another.
[SPEAKER_00]: There is not something being reflected in anything else.
[SPEAKER_00]: Nothing coming into contact with anything else.
[SPEAKER_00]: No forest appearing in the like, nothing of that.
[SPEAKER_00]: It is just one thing appearing as another.
[SPEAKER_00]: It is Ottoman appearing as the world.
[SPEAKER_00]: It is the rope appearing as the snake.
[SPEAKER_00]: Where does this world get its existence?
[SPEAKER_00]: If you say borrows, it is reflected from, it is from the, from the, from the Atman from Brahman, then all these issues will come.
[SPEAKER_00]: How is it borrowed?
[SPEAKER_00]: Do they come in contact?
[SPEAKER_00]: Are they reflected?
[SPEAKER_00]: Reflection theory, contact theory, all have their difficulties.
[SPEAKER_00]: But what he is saying here is, Brahman alone appears.
[SPEAKER_00]: The existence of the world is literally the existence of Brahman.
[SPEAKER_00]: The existence of the rho, the snake, when you see the snake, it seems to exist.
[SPEAKER_00]: That's why we get scared.
[SPEAKER_00]: The existence of the snake is literally the existence of the rope.
[SPEAKER_00]: It's not that the rho existence of the rope enters into the snake or is reflected in the snake or borrowed by the snake.
[SPEAKER_00]: That's way of putting it, just increases confusion.
[SPEAKER_00]: The rope appears as the snake.
[SPEAKER_00]: Therefore, since the rope exists, the snake seems to exist.
[SPEAKER_00]: That's all.
[SPEAKER_00]: The existence of Brahman is the existence of this world.
[SPEAKER_00]: The existence of this world belongs to Brahman, not to the world, because the world doesn't exist by itself.
[SPEAKER_00]: That's all that is being said here.
[SPEAKER_00]: But to get to that deep dive, he says here in the second verse, Sureshwaracharya.
[SPEAKER_00]: First, Shana Nasi's momentary ever-changing, transient, impermanent world.
[SPEAKER_00]: Look at the impermanent world.
[SPEAKER_00]: This impermanent world is an object, jada, insentient.
[SPEAKER_00]: And this insentient, impermanent world is not real.
[SPEAKER_00]: It's an appearance.
[SPEAKER_00]: An appearance must always be the appearance of something real.
[SPEAKER_00]: The reality is existence, Brahman.
[SPEAKER_00]: So, this world is an appearance of Brahman.
[SPEAKER_00]: Therefore, the existence of this world, the existence of Brahman.
[SPEAKER_00]: Let me repeat that.
[SPEAKER_00]: Shara Nasi issue.
[SPEAKER_00]: Momentary world.
[SPEAKER_00]: Momentary ever-changing world.
[SPEAKER_00]: Things are bound, things die.
[SPEAKER_00]: At the atomic level, the sub-atomic level, it's incredibly fast.
[SPEAKER_00]: things popping in and out of existence at our level slower at the cosmic level glacially slow, but things are coming into being and
[SPEAKER_00]: and disappearing.
[SPEAKER_00]: Gitanjali, Rabindra Naktagore says that the leaf which falls from the tree and falls into the lake, and setting out gentle ripples.
[SPEAKER_00]: These ripples go out into the stars and planets.
[SPEAKER_00]: These ripples means the ripples of change.
[SPEAKER_00]: These stars and the cosmos is also changing like that.
[SPEAKER_00]: There is a birth and an aging and a death.
[SPEAKER_00]: So change is continuous in this cosmos, momentary.
[SPEAKER_00]: And then storage for the says,
[SPEAKER_00]: Momentary objects change full objects must be objects to consciousness.
[SPEAKER_00]: And these objects to consciousness must be unreal appearances.
[SPEAKER_00]: If there are appearances, there are appearances of something.
[SPEAKER_00]: That something is existence itself, Brahman.
[SPEAKER_00]: And therefore, the appearances, the existence of the appearances must be the existence of Brahman itself.
[SPEAKER_00]: Now, you had some of you looking puzzled.
[SPEAKER_00]: I said, three things.
[SPEAKER_00]: So, Rishwara said, three things.
[SPEAKER_00]: Impermanent world.
[SPEAKER_00]: The world is an object to consciousness.
[SPEAKER_00]: and therefore it is unreal.
[SPEAKER_00]: In permanent, therefore object, therefore unreal.
[SPEAKER_00]: We might ask, where for?
[SPEAKER_00]: What's going on underneath?
[SPEAKER_00]: You have to unpack it.
[SPEAKER_00]: You have to write a sub-commentary to Shankaracharya.
[SPEAKER_00]: You have to write a sub-commentary to it.
[SPEAKER_00]: To unpack it.
[SPEAKER_00]: There's a lot going on here.
[SPEAKER_00]: Let's follow this.
[SPEAKER_00]: First of all, he starts with something we cannot dispute.
[SPEAKER_00]: Things change in the world.
[SPEAKER_00]: But the death creation destruction changes there in the world.
[SPEAKER_00]: Now, let's take the example of heat and fire and heat.
[SPEAKER_00]: Let me give an example to make it easy.
[SPEAKER_00]: Then we'll go to existence, which is a pretty heavy philosophical category.
[SPEAKER_00]: So the classic example is that fire, you heat up a potato, the potato is hot, but the heat of the potato does not belong to the potato.
[SPEAKER_00]: It belongs to the boiling water.
[SPEAKER_00]: From the boiling water, the potato which was cold has now become hot, hot potato.
[SPEAKER_00]: But if you serve it after some time, it remains on the plate, it will become cold.
[SPEAKER_00]: So this potato gained heat and lost heat.
[SPEAKER_00]: showing thereby that he did not belong intrinsically to the potato.
[SPEAKER_00]: If a property is gained, a quality is gained and attribute is gained and lost, it's not intrinsic to that entity, which gains and loses that attribute.
[SPEAKER_00]: Even the boiling water does not have intrinsic heat.
[SPEAKER_00]: It's boiling because of the hot pan beneath.
[SPEAKER_00]: If you switch off the fire, the water will become cool.
[SPEAKER_00]: It'll stop boiling.
[SPEAKER_00]: So water also borrowed that heat and transmitted some shared sum of it with the potato.
[SPEAKER_00]: It borrowed that heat and it lost that heat because it's not intrinsic to the water.
[SPEAKER_00]: Water is not intrinsically hot.
[SPEAKER_00]: The pan also, not intrinsically hot.
[SPEAKER_00]: When it's in your kitchen shelf, it's not hot.
[SPEAKER_00]: It's only on the fire.
[SPEAKER_00]: On the stove, on the fire, it's hot.
[SPEAKER_00]: So it has borrowed its heat from the fire.
[SPEAKER_00]: How do you know?
[SPEAKER_00]: Because it lost it.
[SPEAKER_00]: It became hot, became cold.
[SPEAKER_00]: Water became hot, became cold, potato became hot, became cold.
[SPEAKER_00]: They have all borrowed.
[SPEAKER_00]: Where did the pan get its heat from?
[SPEAKER_00]: From fire.
[SPEAKER_00]: From the fire, the pan borrowed heat.
[SPEAKER_00]: The fire itself does it become hot and does it become cold?
[SPEAKER_00]: No.
[SPEAKER_00]: thereby showing the fire, the heat of the fire is intrinsic to the fire, because it is not that the fire was cold and then it became hot and then it becomes cold again.
[SPEAKER_00]: No.
[SPEAKER_00]: As long as the fire is there, it's hot.
[SPEAKER_00]: All this is just a way of trying to show is something called an intrinsic property or attribute or characteristic.
[SPEAKER_00]: something that is extrinsic or borrowed.
[SPEAKER_00]: The correct the the feature of an extrinsic characteristic or property is it comes and goes.
[SPEAKER_00]: It can be gained and lost.
[SPEAKER_00]: Rintrinsic characteristic is that it will not be gained it will not be lost.
[SPEAKER_00]: It will be there as long as the entity which holds it will is there that that property will be there.
[SPEAKER_00]: Is this clear the fire and heat thing?
[SPEAKER_00]: It can be borrowed, it can be lost.
[SPEAKER_00]: The sign of it not being intrinsic is it comes and goes.
[SPEAKER_00]: It's gained and lost.
[SPEAKER_00]: Now instead of heat, think of existence.
[SPEAKER_00]: little caveat here is not relevant to most of us we are if you are philosophically pure in the sense untrained.
[SPEAKER_00]: If your mind has been polluted by philosophy then you will say but property existence is not a property will deal with that later.
[SPEAKER_00]: But suppose existence is a property.
[SPEAKER_00]: Now if something
[SPEAKER_00]: Let me ask you, if something comes into existence is born and goes out of existence dies, something is produced and destroyed, that means existence is not an intrinsic property of that thing.
[SPEAKER_00]: We are born and we die, these bodies are born and they die.
[SPEAKER_00]: Therefore bodies do not have intrinsic existence.
[SPEAKER_00]: This table is produced and one day it will be destroyed.
[SPEAKER_00]: Therefore the table doesn't have intrinsic existence.
[SPEAKER_00]: It borrows its existence.
[SPEAKER_00]: So, the sign of borrowed existence is birth and death, production and destruction.
[SPEAKER_00]: Production and destruction, birth and death is the sign of borrowed existence.
[SPEAKER_00]: What will be the sign of intrinsic existence?
[SPEAKER_00]: It will never be born, it will never die.
[SPEAKER_00]: Immortal.
[SPEAKER_00]: Immortal.
[SPEAKER_00]: Now, Suraswara says, take a look at the world.
[SPEAKER_00]: The world is continuously changing.
[SPEAKER_00]: Things are born, things die.
[SPEAKER_00]: Everything's from the tiniest, fastest change to the most cosmic level of changes.
[SPEAKER_00]: Things are born and they die.
[SPEAKER_00]: They come into existence, pop into existence, pop out of existence.
[SPEAKER_00]: Therefore showing all the things of this world do not have intrinsic existence.
[SPEAKER_00]: It's borrowed from somewhere.
[SPEAKER_00]: Where must it be borrowed from?
[SPEAKER_00]: It must be borrowed from something which has intrinsic existence, because it cannot be an endless system of borrowing and lending.
[SPEAKER_00]: There must be somewhere which processes heat intrinsically, fire.
[SPEAKER_00]: Then only everything else can borrow.
[SPEAKER_00]: Similarly, there must be something which intrinsically produces has existence.
[SPEAKER_00]: Then only other things can borrow existence.
[SPEAKER_00]: The thing which has intrinsic existence, which there must be such a thing, that one is called Sat being itself, existence itself in Vedanta, a thing which has intrinsic existence.
[SPEAKER_00]: I'm just to get the word.
[SPEAKER_00]: Things exist, but there exist temporarily.
[SPEAKER_00]: This temporary existence is a sign of borrowed existence.
[SPEAKER_00]: borrowed existence is a sign that there must be some permanent intrinsic existence.
[SPEAKER_00]: Otherwise you can't borrow endlessly borrow.
[SPEAKER_00]: So, that permanent intrinsic existence is satpy or being, another name for that is Brahman.
[SPEAKER_00]: So, all things which are born and die, they are borrowing existence from satth from Brahman.
[SPEAKER_00]: These are all living on borrowed existence.
[SPEAKER_00]: So, Ram Krishna put it this way, all the potatoes and the brinjals and all are dancing.
[SPEAKER_00]: In the pot, the dancing, the bubbling and dancing.
[SPEAKER_00]: But it's not the, it's not their energy.
[SPEAKER_00]: It's the energy, it's because there's some, a fire has been lit below them.
[SPEAKER_00]: Similarly, we are all dancing.
[SPEAKER_00]: We are all doing so many things.
[SPEAKER_00]: We think we are very great.
[SPEAKER_00]: Beneath us is the fire of Brahman.
[SPEAKER_00]: That's why we have existence.
[SPEAKER_00]: Now, Brahman is also consciousness.
[SPEAKER_00]: Awareness.
[SPEAKER_00]: Consciousness.
[SPEAKER_00]: Sath chith.
[SPEAKER_00]: Here is the crucial second move.
[SPEAKER_00]: If something borrows existence from Brahman, it must be other than Brahman in some sense.
[SPEAKER_00]: If it was Brahman, then it has its own existence.
[SPEAKER_00]: It need not borrows.
[SPEAKER_00]: If something other than Brahman, it must be something other than consciousness.
[SPEAKER_00]: It becomes an object to consciousness.
[SPEAKER_00]: Something other than Brahman is other than consciousness.
[SPEAKER_00]: Something other than consciousness is an object to consciousness.
[SPEAKER_00]: In other words, the Sanskrit word, Jada.
[SPEAKER_00]: Okay.
[SPEAKER_00]: Now see, it makes perfect sense.
[SPEAKER_00]: So Suryasvara Saryasya says, look around.
[SPEAKER_00]: Yes, we are looking around.
[SPEAKER_00]: Notice things are born and they die.
[SPEAKER_00]: Yeah, obviously produced and destroyed.
[SPEAKER_00]: Obviously, then they do not have intrinsic existence.
[SPEAKER_00]: Okay.
[SPEAKER_00]: on the analogy of fire and heat, they do not have intrinsic existence.
[SPEAKER_00]: Therefore, they are borrowing existence, they are borrowing from Brahman.
[SPEAKER_00]: That which has borrowed existence, another name for that is Mithya false.
[SPEAKER_00]: borrowed existence in Vedanta, another name is Mithya falsity.
[SPEAKER_00]: Also, borrowed existence means it is other than Brahman.
[SPEAKER_00]: Other than Brahman, other than consciousness.
[SPEAKER_00]: Therefore, Jada object, insentient.
[SPEAKER_00]: Now, it makes sense.
[SPEAKER_00]: Kshadna Nāsheshu, Jada, Asadkal, Payeshhu.
[SPEAKER_00]: Impermanant, object, false.
[SPEAKER_00]: Do you see the logical change here?
[SPEAKER_00]: But the heavy duty work going on, heavy lifting going on underneath, logical.
[SPEAKER_00]: Existence is a property or not, we'll discuss it later.
[SPEAKER_00]: We don't have time for that now.
[SPEAKER_00]: So, what's the conclusion?
[SPEAKER_00]: Having done all of this heavy work, he says the world is an appearance which borrows existence from Brahman and which is an object which does not have consciousness of its own.
[SPEAKER_00]: It's an object.
[SPEAKER_00]: Therefore, in the world, in the universe, of the universe, there is no existence which belongs to the universe, there's no consciousness which belongs to the universe.
[SPEAKER_00]: But borrowing of Brahman is basically saying the existence and consciousness which we find here is just Brahman.
[SPEAKER_00]: Is the existence and consciousness of Brahman the second, the third verse.
[SPEAKER_00]: Atma sattayeva sattaye shambhavanam of all existent, so-called existent things.
[SPEAKER_00]: Their existence is the existence of Atman of Brahman and Nathatavadika.
[SPEAKER_00]: There is nothing no extra existence here.
[SPEAKER_00]: There is no Brahman's existence plus world's existence as the dualists would have it.
[SPEAKER_00]: And consciousness, that he was Puranam Chayeshah, not must Puranatva, the consciousness, the conscious experiences we are having here, is all the awareness, it's all atmons.
[SPEAKER_00]: It is Brahman, it is atmons.
[SPEAKER_00]: It does not belong to the world.
[SPEAKER_00]: It appears in the world, it does not belong to the world.
[SPEAKER_00]: That's some.
[SPEAKER_00]: And I'll just skip over more such subtle reasoning is given there.
[SPEAKER_00]: But I'll go to the seventh verse very nicely, he says.
[SPEAKER_00]: very beautifully put.
[SPEAKER_00]: He says all products such as pots rest in their causes such as clay.
[SPEAKER_00]: So the universe as one with the light must rest in the Supreme Lord.
[SPEAKER_00]: The product pot.
[SPEAKER_00]: If you ask the question, where is it resting?
[SPEAKER_00]: If it's on the table like this, no, that's not what I mean.
[SPEAKER_00]: Where is its reality?
[SPEAKER_00]: Where is it sitting down?
[SPEAKER_00]: Where is it sitting down?
[SPEAKER_00]: Where is it sitting down?
[SPEAKER_00]: Where is it sitting down?
[SPEAKER_00]: Where is it sitting down?
[SPEAKER_00]: It's sitting down in its cause, in its material cause, in clay.
[SPEAKER_00]: It's a strange way of thinking.
[SPEAKER_00]: The pot is sitting in clay.
[SPEAKER_00]: But it makes sense once you get the hang of it.
[SPEAKER_00]: This table is sitting where, you'll see on the stage.
[SPEAKER_00]: No, it's sitting in the wood.
[SPEAKER_00]: The wood is the reality, on which the table is grounded.
[SPEAKER_00]: Without the wood, the table would disappear.
[SPEAKER_00]: You can't say, I'll keep the wood, you take the table.
[SPEAKER_00]: No table.
[SPEAKER_00]: Similarly, this universe is nothing but light shining.
[SPEAKER_00]: The parts which are made of clay come to rest in clay alone, the universe which is light shining rests in light alone.
[SPEAKER_00]: Or he says, instead of light, it says, in the Supreme Lord Paramesh for Indakshinamodhi, who is of the nature of light, whose light means consciousness.
[SPEAKER_00]: That's it.
[SPEAKER_00]: But a very political and brilliantly said.
[SPEAKER_00]: of Manusolasa, Sureshwaracharya's commentary on the third verse of Shankaracharya's Dakshina Murti.
[SPEAKER_00]: Dakshina Murti is to the third verse.
[SPEAKER_00]: Sureshwaracharya has written many many verses on this.
[SPEAKER_00]: I'll be just read the first second third and seventh verses of Sureshwaracharya's Manusolasa.
[UNKNOWN]: All right.
[SPEAKER_00]: Now let's move ahead.
[SPEAKER_00]: All this was a summary of the second verse.
[SPEAKER_00]: This is, we are reading about the first line of the third verse, which just basically summarizes the second verse.
[SPEAKER_00]: What did it say again?
[SPEAKER_00]: Coming back to the gist, which I gave at the beginning of all this convoluted reasoning.
[SPEAKER_00]: The gist is, it's not a reflection.
[SPEAKER_00]: It's not a fire coming into contact with iron balls or city being reflected in a mirror lake, forest being reflected in the lake.
[SPEAKER_00]: All those examples have their problems, like all examples too.
[SPEAKER_00]: All Vedanta's trying to say is, Brahman is appearing as the word.
[SPEAKER_00]: Where did existence come into the world from?
[SPEAKER_00]: From Brahman.
[SPEAKER_00]: It's Brahman's existence.
[SPEAKER_00]: It's not a reflection.
[SPEAKER_00]: It's not contact.
[SPEAKER_00]: Nothing like that.
[SPEAKER_00]: It's Brahman's existence.
[SPEAKER_00]: Just like the existence of the snake is the rope's existence.
[SPEAKER_00]: The existence here in the world which we see is Brahman.
[SPEAKER_00]: You are experiencing Brahman.
[SPEAKER_00]: Congratulations.
[SPEAKER_00]: Consciousness.
[SPEAKER_00]: Brahman's consciousness.
[SPEAKER_00]: Brahman's consciousness means Brahman is consciousness.
[SPEAKER_00]: Congratulations.
[SPEAKER_00]: So, Sattas Purana.
[SPEAKER_00]: Existence shining.
[SPEAKER_00]: Now, the heart of this word starts.
[SPEAKER_00]: Sarkshar, tattuamasi, iti veda vachasa, yo, bodhayati, ashtyashritaan.
[SPEAKER_00]: Daksana murti asa guru, bodhayati.
[SPEAKER_00]: Illumines, Enlightens.
[SPEAKER_00]: Home, not everybody.
[SPEAKER_00]: Ashretan, those who have taken refuge, the Guru, Illumines, the disciples, those who have taken refuge in the Guru.
[SPEAKER_00]: That means qualified disciple.
[SPEAKER_00]: It's implied here.
[SPEAKER_00]: Who is the qualified disciple?
[SPEAKER_00]: Saadana Chattu Shiteya Sampan No Pramata Rikari.
[SPEAKER_00]: The seeker, the knower, who has the fourfold qualifications, is the qualified disciple.
[SPEAKER_00]: Fourfold qualifications, we are all Vedanta veterans here, we know.
[SPEAKER_00]: First one.
[SPEAKER_00]: Viveka, then second, Viveka's discernment between eternal and non-eternal.
[SPEAKER_00]: Viragya.
[SPEAKER_00]: Viragya means dispassion and denunciation.
[SPEAKER_00]: Somebody put it very beautifully, very practical sign of renunciation.
[SPEAKER_00]: When you find no connection at all between what you want and what you are doing, then Viragya started.
[SPEAKER_00]: So, we have a high goal in life and you see what I am doing in life has no connection with that.
[SPEAKER_00]: Then, by rug you start with what you are doing and then you change your life to match that goal.
[SPEAKER_00]: Second one.
[SPEAKER_00]: Third, short somebody, six are packed in there.
[SPEAKER_00]: In three, number three, six are packed in six disciplines.
[SPEAKER_00]: Shamaha, quite you of mind and senses, quite you of mind.
[SPEAKER_00]: Dhammaha, control of the senses.
[SPEAKER_00]: Then, Uparathi, turning inwards.
[SPEAKER_00]: kind of disengagement with society, not too much of involvement with society.
[SPEAKER_00]: You can either become disengaged in an utter way by becoming a monk firmly or as much as possible so that your emphasis does not lie on society.
[SPEAKER_00]: Emphasis lies on your spiritual life.
[SPEAKER_00]: That's important.
[SPEAKER_00]: Ruparathi.
[SPEAKER_00]: Then Samadhaana.
[SPEAKER_00]: Stay.
[SPEAKER_00]: Focus.
[SPEAKER_00]: Stay with the spiritual path.
[SPEAKER_00]: Not a part-time thing, it becomes your focus of your time and energy as much as possible.
[SPEAKER_00]: Then Tittikshah, a toughness, a spiritual fortitude, that no matter whatever problems the world throws at me, my own body throws at me, all problems in spite of that, I will power through.
[SPEAKER_00]: I will reading the life of Swami Advutanandaji, Latu Maharaj.
[SPEAKER_00]: In the year, towards the later years of his life, he was living in Calcutta.
[SPEAKER_00]: In some time, he lived in a press.
[SPEAKER_00]: And somebody asked him, he would sit and meditate in the press.
[SPEAKER_00]: There were big boxes of papers and all he would make is bed amidst them and sleep there.
[SPEAKER_00]: He would meditate there, and somebody would bring him food, he would eat there, and years together he lived there.
[SPEAKER_00]: And somebody asked, how do you stay here?
[SPEAKER_00]: First of all, it's tremendously noisy in the press is running.
[SPEAKER_00]: And these people are not very good people.
[SPEAKER_00]: People who work the press in those days are rough people.
[SPEAKER_00]: He says, I have no problem at all, I get very good meditation in the midst of this.
[SPEAKER_00]: She is slightest noise disturbs us.
[SPEAKER_00]: He is living in, it's a demonstration for us.
[SPEAKER_00]: Sitting in the, in the press, he is sitting in samadhi.
[SPEAKER_00]: The slightest external problem disturbs us, as reading Swami Vigyanana Nandaji, in alab at Praya Grajna.
[SPEAKER_00]: Before the Ashram was established, no electricity in those days.
[SPEAKER_00]: In the tremendous heat of Prayagraj, Al-Abar in those days, you would meditate, fourteen to fifteen hours a day.
[SPEAKER_00]: No electricity.
[SPEAKER_00]: When it became too hot, you would wet a towel with water and put it on your head and then sit and meditate.
[SPEAKER_00]: Again, a demonstration to us, noise, heat, all of these definitely are problems, but don't give too much importance to that.
[SPEAKER_00]: The waves will never become.
[SPEAKER_00]: If you wait for it to become, then I'll dip in the river of the ocean.
[SPEAKER_00]: It will never happen.
[SPEAKER_00]: So Titiq Shah, toughness.
[SPEAKER_00]: In spite of problems, I will power through.
[SPEAKER_00]: How much trouble we put up in worldly activities?
[SPEAKER_00]: So why not for Vedanta?
[SPEAKER_00]: Then third.
[SPEAKER_00]: And then there is sixth one.
[SPEAKER_00]: Shadha is
[SPEAKER_00]: strong faith in the words of Guru and the text.
[SPEAKER_00]: This is, there is something worthwhile here.
[SPEAKER_00]: It is true.
[SPEAKER_00]: I don't realize it yet, but I will, until that time, I hold on to it by faith.
[SPEAKER_00]: And then finally, the fourth one is Mumukshutva, intense desire to be free.
[SPEAKER_00]: Sri Ramakrishna said, one condition is, how will one get God realization?
[SPEAKER_00]: He would always say, Bhakulata, intense restlessness for God.
[SPEAKER_00]: But not for God, for the world, the world makes us restless.
[SPEAKER_00]: No, completely, pleasant, equanimous, as far as the world is concerned, no matter what happens.
[SPEAKER_00]: Remember, Sureshwaracharya tells us, Shana Nasi issue, Momentary, Jada, Insantient, Asad-Kalpa,
[SPEAKER_00]: Practically non-existent.
[SPEAKER_00]: That's the word.
[SPEAKER_00]: Why should you let it bother you anymore?
[SPEAKER_00]: So these are the four-fold qualification.
[SPEAKER_00]: The qualified disciple comes and takes refuge in the teacher.
[SPEAKER_00]: Please teach me.
[SPEAKER_00]: And then the teacher teaches.
[SPEAKER_00]: How does the teacher teach?
[SPEAKER_00]: Not my own theory.
[SPEAKER_00]: Nowadays, it's very popular that everyone comes up with their own new novel theory, realization, own school of thought.
[SPEAKER_00]: It's the consumerist culture.
[SPEAKER_00]: Every company has to produce a new model every year.
[SPEAKER_00]: So every spiritual master has to produce a new model of enlightenment, new practices, new set of disciplines every year.
[SPEAKER_00]: Otherwise, you'll be outdated, mark four start of the market.
[SPEAKER_00]: No, here it is very ancient.
[SPEAKER_00]: The most ancient of teachings.
[SPEAKER_00]: Somebody, you know, Tharakhand they say, that if somebody comes and says, my guru has said something which is not in Vedanta, something new, absolutely new.
[SPEAKER_00]: Then they will say, Guru Kogali Khaerita, why are you abusing your guru?
[SPEAKER_00]: It's a term of abuse.
[SPEAKER_00]: The growl of the guru is to transmit this knowledge.
[SPEAKER_00]: That's all.
[SPEAKER_00]: Not come up with newfangled stuff.
[SPEAKER_00]: If it helps in transmission, good.
[SPEAKER_00]: But otherwise the knowledge must be delivered and transmitted in pristine form.
[SPEAKER_00]: Then it'll work.
[SPEAKER_00]: Where the vachas are?
[SPEAKER_00]: What kind of Vedic statement?
[SPEAKER_00]: Not everything.
[SPEAKER_00]: There are many, many things in Vedas.
[SPEAKER_00]: The whole essence of the Vedas.
[SPEAKER_00]: What is that?
[SPEAKER_00]: He says, Tuttamasi, you are that.
[SPEAKER_00]: This is in the Vedas, where is it in the Upanishads, where in the Upanishads, in Chandokyopanishad, where in Chandokyopanishad, sixth chapter.
[SPEAKER_00]: Shweta Ketu's father tells him, you are that, not once, not twice, not twice, not twice, nine times.
[SPEAKER_00]: So, nine times in the sixth chapter of the Chandokyopanishad, of the Samaveda, there, you, Chandokyopanishad in Samaveda, check it.
[SPEAKER_00]: Why did I get it out?
[SPEAKER_00]: Yes.
[SPEAKER_00]: tattuamasi, yes, right, it is somewhere there.
[SPEAKER_00]: So, in there you find nine times it is said that Vedic statement tattuamasi and then the realization comes directly, sakshath, sakshath means directly.
[SPEAKER_00]: how directly, like the remember the story of the ninth man, a tenth man, that when the person said, I can't find the tenth person and the, you know the story, and then this wise man turned his hand around and said, you are the tenth, you counted one, two, three, four, five, six, seven, eight, nine, where is the tenth person?
[SPEAKER_00]: You are the tenth.
[SPEAKER_00]: Those words, you are the tenth, thou are the tenth, directly reveal to him that I am the tenth person, which seemed to be hidden because he was counting only the nine.
[SPEAKER_00]: Those words are enough to directly illuminate this word sthaktuamasi directly enough to illuminate this person.
[SPEAKER_00]: Now let me draw a little bit of what we have done so far to see what sthaktuamasi does.
[SPEAKER_00]: You want that sthaktuamasi.
[SPEAKER_00]: It's on, it's on now.
[SPEAKER_00]: All right.
[SPEAKER_00]: So you're going to draw the universe.
[SPEAKER_00]: It's a big job.
[SPEAKER_00]: Here is consciousness.
[SPEAKER_00]: And here is the universe, two sides.
[SPEAKER_00]: The microcosm.
[SPEAKER_00]: And that, the microcosm.
[SPEAKER_00]: And we have three levels.
[SPEAKER_00]: One is gross.
[SPEAKER_00]: One is subtle.
[SPEAKER_00]: One is causal.
[SPEAKER_00]: It's too little suksh bakarana, gross subtle causal.
[SPEAKER_00]: And this is waking.
[SPEAKER_00]: Another way of looking at it is waking, dreaming and deep sleep.
[SPEAKER_00]: Another way of looking at it is the seed, the sprout and the tree, you know, the seed and the sprout and the tree.
[SPEAKER_00]: Three levels.
[SPEAKER_00]: At the individual level, it is called in Sanskrit, Vishwa, sorry, the other way around.
[SPEAKER_00]: Prankyam, then taijasa, then Vishwa.
[SPEAKER_00]: This is called Virat, Iranya Garpa, Ishar.
[SPEAKER_00]: This has a giant of Maya.
[SPEAKER_00]: This is a gentle cosmic mind and universe, a cosmos, a physical universe.
[SPEAKER_00]: Here the adjuncts are avidya or ignorance, mind,
[SPEAKER_00]: body alright.
[SPEAKER_00]: So, what is all this?
[SPEAKER_00]: From consciousness through Maya, consciousness itself appears as space and air and fire and water and earth.
[SPEAKER_00]: And from that are formed the material universe.
[SPEAKER_00]: So the material formation of the material universe undergoes three stages.
[SPEAKER_00]: There's a seed state called the causal state.
[SPEAKER_00]: What is it?
[SPEAKER_00]: It's Maya.
[SPEAKER_00]: Consciousness with Maya is called Ishwarah.
[SPEAKER_00]: That's the Sanskrit word for God.
[SPEAKER_00]: So this is the Vedantic idea of God.
[SPEAKER_00]: This consciousness, this Brahman, this lake, the mirror, with the power of Maya is called Ishwarah.
[SPEAKER_00]: The lake with the capacity to reflect becomes Ishwarah.
[SPEAKER_00]: The lake itself is the reality, this one.
[SPEAKER_00]: So it is the seed state.
[SPEAKER_00]: From the seed state comes all this universe.
[SPEAKER_00]: The subtle elements come forming the cosmic mind.
[SPEAKER_00]: It's already there in the seed state.
[SPEAKER_00]: Remember, like the sprout, the sprout which is in the seed, we just write, be just the untary vankaro, jagadidam, prag, nirvikalpana, we write in the second.
[SPEAKER_00]: What happened?
[SPEAKER_00]: That's the reflection.
[SPEAKER_00]: Yes.
[SPEAKER_00]: So, from Maya emerges, the cosmic mind.
[SPEAKER_00]: At that state, this consciousness, which associated with the Ishwarah, it appears as Hiranya Garba, that state itself.
[SPEAKER_00]: And in our individual level,
[SPEAKER_00]: This consciousness associated with ignorance, which is a part of Maya, which is one of the effects of Maya, which fails, this ignorance, fails consciousness.
[SPEAKER_00]: Consciousness with one spec of ignorance, let us say, I am sort of oversimplifying Vedanta.
[SPEAKER_00]: is individual beings like each of us.
[SPEAKER_00]: That's our deep sleep experience.
[SPEAKER_00]: To understand this, think about our deep sleep experience.
[SPEAKER_00]: You or I and deep sleep.
[SPEAKER_00]: We don't experience a world, we don't experience our bodies, we don't experience mind and dreams just blank.
[SPEAKER_00]: That's this.
[SPEAKER_00]: And when it comes to level of the cosmic mind, it's equivalent to our individual dream state.
[SPEAKER_00]: We don't see a physical universe.
[SPEAKER_00]: We do we all just see a projected internal universe within the mind.
[SPEAKER_00]: Each mind consciousness shining upon each mind experiences different dreams.
[SPEAKER_00]: Why different dreams?
[SPEAKER_00]: Because each mind has different contents.
[SPEAKER_00]: It projects different dreams.
[SPEAKER_00]: So it becomes the dreamer.
[SPEAKER_00]: Here is the sleeper.
[SPEAKER_00]: You are the sleeper.
[SPEAKER_00]: You are now the dreamer.
[SPEAKER_00]: And then when we wake up into this cosmos physical world which already produced we wake up we have a body and we have a mind and we are consciousness to and we have a causal body the seed state plus the mind plus this physical body and then we experience a physical universe who we means who I the same consciousness
[SPEAKER_00]: In millions of bodies, minds and ignorance is millions of physical bodies, subtle body, causal body, millions and millions.
[SPEAKER_00]: I, the one consciousness, appear to be many.
[SPEAKER_00]: Krishna says in the Gita, are we bhaktam chabhutasya?
[SPEAKER_00]: We bhaktam, we bhaktam, we bhaktam.
[SPEAKER_00]: Univided in millions of bodies and minds exists and acts as if divided.
[SPEAKER_00]: We are all one being, one consciousness, but right here,
[SPEAKER_00]: Shankaracharya himself will say, Shishya, Shishya, Charya, and the duality of teacher and student, the dualities, all our relations, as if we are all different from each other.
[SPEAKER_00]: But Vedanta says, no, no, we are one consciousness.
[SPEAKER_00]: And that oneness of consciousness in
[SPEAKER_00]: If you take the entire universe and all our minds and all our causal bodies, all our causal bodies are part of Maya.
[SPEAKER_00]: Consciousness in association with Maya is called Ishwar.
[SPEAKER_00]: Consciousness in association with the cosmic mind.
[SPEAKER_00]: Think about a universe wide, like worldwide net we say, www.
[SPEAKER_00]: So universe wide network of all minds.
[SPEAKER_00]: If consciousness were associated with all minds,
[SPEAKER_00]: which access to all our memories, our thoughts, our God knows everything, every little bit, our conscious thoughts and our subconscious tendons, everything is known to God.
[SPEAKER_00]: That cosmic mind, imagine what you would be like, not just human beings, all animals and plants and whatever and gods in the heavens, all of them put together, this cosmic mind.
[SPEAKER_00]: Cosmic mind is not here in Nagarva, consciousness, associated with cosmic mind is here in Nagarva.
[SPEAKER_00]: then the cosmic body, God in association with all of our bodies, and all living beings, and all those plants and animals out there.
[SPEAKER_00]: This God, and in association with the physical universe.
[SPEAKER_00]: So this one tremendous being, there's a unity in that, the whole universe as the body of God that is virard, the vast.
[SPEAKER_00]: That's what Arjuna saw in the eleventh chapter of the Bhagavad-gita.
[SPEAKER_00]: Arjuna wanted to see that.
[SPEAKER_00]: He says, I know all this here, but can I see you as the universe?
[SPEAKER_00]: But you are, remember, what are we discussing here?
[SPEAKER_00]: Touch that.
[SPEAKER_00]: This, that we are experiencing that, but we don't experience it as one being.
[SPEAKER_00]: If you experience it as one being, you are seeing the physical, but God in the physical body.
[SPEAKER_00]: Krishna said, all right, if you want to see it.
[SPEAKER_00]: So what did Arjuna see?
[SPEAKER_00]: He got very scared.
[SPEAKER_00]: He wanted it so much.
[SPEAKER_00]: He asked again and again for it.
[SPEAKER_00]: But when he saw it, he was scared out of his wits.
[SPEAKER_00]: His first prayer was stopped.
[SPEAKER_00]: Go back to your peaceful form.
[SPEAKER_00]: Your samyamutti, your lovable form.
[SPEAKER_00]: Not this terror.
[SPEAKER_00]: Why is it a terror?
[SPEAKER_00]: I always think that, you know, it's sometimes difficult to speak to audiences.
[SPEAKER_00]: People have stage fright.
[SPEAKER_00]: Look at hundred people staring at you.
[SPEAKER_00]: You feel scared.
[SPEAKER_00]: But imagine,
[SPEAKER_00]: Not hundred people, not thousand people, not hundred thousand people.
[SPEAKER_00]: But all eight billion human beings.
[SPEAKER_00]: And all billions of cats and dogs and mice and elephants and whales and all the beings who have lived in the past and they will live in the future, all the dinosaurs in the museum and all of that.
[SPEAKER_00]: All of them together.
[SPEAKER_00]: In one extraordinary gigantic mighty beings, stands up before you and stairs down at you.
[SPEAKER_00]: How will you feel?
[SPEAKER_00]: Arjuna's description is there, how he feels, is every hair in my body stands on its end.
[SPEAKER_00]: My feet are trembling, my hands grow cold.
[SPEAKER_00]: It's this giant being which is in front of me with every, as if it's stepping.
[SPEAKER_00]: It's just poetic.
[SPEAKER_00]: The universe shakes with every step.
[SPEAKER_00]: It's worlds are dissolved with one stare of your eyes.
[SPEAKER_00]: So, that is without.
[SPEAKER_00]: And Vedanta says it's actually a fact.
[SPEAKER_00]: We don't see it.
[SPEAKER_00]: Thank God.
[SPEAKER_00]: We'd blow a fuse if we saw it.
[SPEAKER_00]: Arjuna said, stop.
[SPEAKER_00]: Swami Vivekananda, when Sri Ram Krishna touched him, his first reaction was stopped, what are you doing?
[SPEAKER_00]: I can't bear it.
[SPEAKER_00]: This is too much.
[SPEAKER_00]: So, and Sri Ram Krishna said, all right, later it will happen later.
[SPEAKER_00]: So, this is a virara art view.
[SPEAKER_00]: Also known as Vishwara Upadarshan.
[SPEAKER_00]: corresponding to that at our level is physical with one body, same consciousness with one body and in that one body one mind and in that one mind one causal body, this ignorance, the primal ignorance.
[SPEAKER_00]: So, this is the twam, this is the tath.
[SPEAKER_00]: Now what was said here in the second verse and the first line of the third verse is that Maya, mind, and the physical cosmos ignorance, our individual mind and the individual body, all of these, their appearances.
[SPEAKER_00]: Temporary object falls.
[SPEAKER_00]: Suraswar, cut see, suraswaracharya, Shana-Nashi-Shu, Jada, Asat-Kalpa.
[SPEAKER_00]: momentary therefore object borrowed existence therefore false and therefore the what the situation is now you see this is an amazing situation these are appearances this is not reality the reality is this alone it's like one man in broad way show one actor does two roles emperor and beggar comes out on stage gloriously dressed
[SPEAKER_00]: with sword and crown, and talks, grand stuff.
[SPEAKER_00]: And then goes out and comes back as a tottering beggar, with torn clothes and begging for food and money.
[SPEAKER_00]: Now somebody in the audience says, the emperor is the beggar.
[SPEAKER_00]: How can the emperor be the beggar?
[SPEAKER_00]: How can the emperor be the beggar?
[SPEAKER_00]: How can Ishwar be the Jiva?
[SPEAKER_00]: It's because it's not an emperor, it's not a beggar, it's an actor.
[SPEAKER_00]: Why then why do we call it the emperor?
[SPEAKER_00]: Because of the clothes, because of the dialogue, because of the role, the powers, that's why we call it the emperor.
[SPEAKER_00]: And why do we call it a beggar?
[SPEAKER_00]: Because of the clothes and the dialogue and the lack of power.
[SPEAKER_00]: This is a difference.
[SPEAKER_00]: What is the summarizing Vedanta Sara?
[SPEAKER_00]: Do we have studied Vedanta Sara?
[SPEAKER_00]: You will know.
[SPEAKER_00]: So Vedanta Sahara will tell you, what is the characteristic of Ishwara, this God, by the way, this is God in Vedanta.
[SPEAKER_00]: This is God in its essence, God with cosmic mind, God with a cosmic body.
[SPEAKER_00]: In Meraanthasar it says, what is the characteristic of God?
[SPEAKER_00]: Sarvagya, Sarvastvaratu, Sarvabya, Pito, Omni-Present, Omniscient, Omni-Potent, all the Omnis, all powerful, all knowing, all pervasive.
[SPEAKER_00]: What is the characteristic of the G was us?
[SPEAKER_00]: Alpagya, very little knowledge, you learn something in school mostly for God.
[SPEAKER_00]: We'll learn something here.
[SPEAKER_00]: This is also mostly for God, maybe.
[SPEAKER_00]: I remember, once we are studying Sanskrit grammar, and we were young Brahmachari's there, thirty years ago.
[SPEAKER_00]: So full of Sanskrit grammar, this and that, and breakfast table visiting, and the Swami in charge of the Ashram, he was this big, ponderous man, and he came and said, well, boy, what are you studying?
[SPEAKER_00]: He said, Paneen is grammar.
[SPEAKER_00]: And he said, something in Bengal is sounds very funny in Bengal and translators.
[SPEAKER_00]: He says, Oh, wow, Paneen is grammar.
[SPEAKER_00]: Learn daily, forget daily.
[SPEAKER_00]: Al-Pakya, we know so little.
[SPEAKER_00]: With great struggle, we learn a little more.
[SPEAKER_00]: And we have, so I mean, we can't just say, time is up, up from the stage.
[SPEAKER_00]: Let's go.
[SPEAKER_00]: Great work, hard work, learn, break-throughs, amazing break-throughs in science, then Alzheimer's.
[SPEAKER_00]: God.
[SPEAKER_00]: Next person comes and proves me completely wrong.
[SPEAKER_00]: The hallways of science are littered with the skeletons of past theories, they say.
[SPEAKER_00]: So, we are little power better not say anything at all.
[SPEAKER_00]: Al-Pashaktimaan.
[SPEAKER_00]: We have so little power.
[SPEAKER_00]: We are the mercy of the sea.
[SPEAKER_00]: Why we need such environment?
[SPEAKER_00]: The mercy of the environment.
[SPEAKER_00]: That is why we need a controlled, nice hall, temperature control, proper time food and all of that.
[SPEAKER_00]: Why?
[SPEAKER_00]: Because we are at the mercy of the environment.
[SPEAKER_00]: Food, temperature, it is disease.
[SPEAKER_00]: All of these.
[SPEAKER_00]: We are at the mercy.
[SPEAKER_00]: It is so powerless.
[SPEAKER_00]: little change in pressure, little change in temperature, little change in humidity, you know, you die.
[SPEAKER_00]: Body will die, you will perish.
[SPEAKER_00]: So, powerless, this is the difference between beggar and emperor.
[SPEAKER_00]: And yet the emperor is the beggar, the beggar is the emperor.
[SPEAKER_00]: Only possible if the it is a appearance.
[SPEAKER_00]: The subtle causal body, subtle body and gross body, these are appearances in consciousness.
[SPEAKER_00]: You say, vast forest is so beautiful.
[SPEAKER_00]: and a bear tree without any kind of leaves and all.
[SPEAKER_00]: You will say, beautiful forest and bear tree they are the same.
[SPEAKER_00]: What are they?
[SPEAKER_00]: It is not a forest, it is not a tree, it is water, water and water throughout.
[SPEAKER_00]: Let us say, fall colors forest reflected in the lake and winter forest without any glory at all.
[SPEAKER_00]: It is bear, pigs and branches reflected in the lake.
[SPEAKER_00]: You will say, winter forest fall forest same.
[SPEAKER_00]: How?
[SPEAKER_00]: Though they look different, but it's just water, water, and water.
[SPEAKER_00]: It is consciousness only, existence, consciousness, please.
[SPEAKER_00]: In this water's appears, cosmos, virat, irangniagarbha, ishwara.
[SPEAKER_00]: In this consciousness, in this lake of this consciousness, appears, the little body, this is fellow, a wish to awaken, taisa, dreamer, pragya, deep sleeper.
[SPEAKER_00]: Who are you?
[SPEAKER_00]: We normally think, this is ignorance.
[SPEAKER_00]: Ignorance, we normally think, I am this one.
[SPEAKER_00]: Now I am the waker in this body.
[SPEAKER_00]: And yes, I have a mind and have, if you say I have a causal body, I never heard of it, but anyway, if you say so, I have that.
[SPEAKER_00]: And I can understand what you mean, in dreamer, I am like this, in deep sleep, I am like this.
[SPEAKER_00]: And this is what I am.
[SPEAKER_00]: And everything what you are talking about is another tubing.
[SPEAKER_00]: The best I can believe this stuff and be a devotee of God, and the devotee, this is God.
[SPEAKER_00]: But what Vedanta is telling you is, you are not the field body, you are not the mind, you are not even the causal body, you are consciousness.
[SPEAKER_00]: That's what we found in verse one.
[SPEAKER_00]: In verse two, we explored the cosmos.
[SPEAKER_00]: And we found the cosmos is also basically consciousness, it's an appearance in consciousness.
[SPEAKER_00]: Take a look at the lake, the reflection in the lake.
[SPEAKER_00]: Take a look at the reflection of one particular tree and realize it's not a tree though it looks like a tree with beautiful leaves.
[SPEAKER_00]: It's water.
[SPEAKER_00]: That's this.
[SPEAKER_00]: You realize you go from one tree to the water of the lake.
[SPEAKER_00]: There you go from the entire forest in the lake to the water of the lake.
[SPEAKER_00]: It's the same water.
[SPEAKER_00]: that to a machine, that entire forest to a single tree, a sea water, you want that, that the water.
[SPEAKER_00]: Now, let us see, there are some technical details
[SPEAKER_00]: about this Veda Mahavarkya which we shall see in the second half.
[SPEAKER_00]: Let me just talk a little bit in general about Veda Mahavarkya and then go time is almost up here, lunch time.
[SPEAKER_00]: So, let me not talk in general.
[SPEAKER_00]: Let me finish the words we will go talk in general about the Mahavarkya and the technical details in the second session.
[SPEAKER_00]: Just one more point and you will stop.
[SPEAKER_00]: Yatsakshad karanad bhavetna ponara vriti bhavaam bodhino.
[SPEAKER_00]: When you realize this truth, I am consciousness.
[SPEAKER_00]: When the tree realizes in the lake, tree in the lake realizes, I am watered, I am not a tree, do I look like a tree?
[SPEAKER_00]: And the forest is also the same water.
[SPEAKER_00]: And just one more thing here.
[SPEAKER_00]: When I give the water in the lake example, you will still feel somewhere inside the water covered by one tree is less than the water covered by the entire forest.
[SPEAKER_00]: The water covered by the entire forest is more water and the water covered by one tree is less water.
[SPEAKER_00]: So, yeah, I am a little bit of Brahman and God is lots of Brahman.
[SPEAKER_00]: No, that is the limitation of the lake example.
[SPEAKER_00]: Here, God is Brahman as much as you are Brahman.
[SPEAKER_00]: Rama, Krishna, Shiva, Dakshina, Mutti is Brahman, and you are also Brahman.
[SPEAKER_00]: I am also Brahman, exactly same, not part, there are no parts of Brahman.
[SPEAKER_00]: The tatth, okay, datth and toam.
[SPEAKER_00]: Okay, let me just explain it here.
[SPEAKER_00]: The meaning of the word Tath is this, God.
[SPEAKER_00]: Ishwara, Hiranya Garba, Virat.
[SPEAKER_00]: At its essence, causal level ishwara, at the subtle level, Hiranya Garba, and at the cosmic level, manifest here as Virat.
[SPEAKER_00]: The direct meaning of Thwam is the Jiva, you, I, in our deep sleep this one, in our dreaming state this one, and now this one, in the waking state.
[SPEAKER_00]: But the implied meaning
[SPEAKER_00]: what is called the lakshyartha, what is implied here, what they want to say, the implied meaning of thwam this one is this consciousness and the implied meaning of thwam is this consciousness.
[SPEAKER_00]: When you say, what is the direct meaning of Emperor actor with Emperor's clothes?
[SPEAKER_00]: What's the direct meaning of Beger actor with Beger's clothes?
[SPEAKER_00]: But what's the implied meaning of Beger and Emperor actor without regard to what clothes or role that person is playing?
[SPEAKER_00]: So what is the meaning of that?
[SPEAKER_00]: You have to ask direct meaning or implied meaning.
[SPEAKER_00]: Second abramman is Ishwarah, and Irgun abramman is the implied meaning of tath.
[SPEAKER_00]: When you say tath to Amasi, you are identical with Ishwarah.
[SPEAKER_00]: What it means is you are Nargun abramman, Ishwarah is Nargun abramman in that sense only your identical.
[SPEAKER_00]: The Jeeva is not identical with Ishwarah.
[SPEAKER_00]: So we will stop here and then we will pick up in the second half.
[SPEAKER_00]: Om, shanti, shanti, shanti, hari hiyom, tatsat, shri Ramakrishna, Rupana-masthu.