Dakshinamurti Stotram - Session 5 | Swami Sarvapriyananda

[SPEAKER_02]: O-o-o-o-o-o-o-o-o-o-o-o-o-o-o
[SPEAKER_03]: Shanthehe, oh leaders from the unreal to the real leaders from darkness and to light leaders from death to immortality, oh peace, peace, peace.
[SPEAKER_03]: Oum, ishwar o guru ratmeti, murti bhedavibhagini, viyomavad dhyaptadehaya, dhakshinamurthai namaha.
[SPEAKER_03]: Namaste and good morning, everybody.
[SPEAKER_03]: Namaste to the internet audience, also those who are joining us online.
[SPEAKER_03]: As we continue our study of the Dakshana Moti Stotram of Ali Shankaracharya.
[SPEAKER_03]: Now we have studied the first three verses.
[SPEAKER_03]: The first three verses are a exposition of the great Vedantic teaching, Tatthuamasi, you are that, which is called the Mahavakya.
[SPEAKER_03]: One of the Mahavakya's great things.
[SPEAKER_03]: What qualifies as a Mahavakya?
[SPEAKER_03]: What came in sentence?
[SPEAKER_03]: Mahav means great.
[SPEAKER_03]: What qualifies as a great sentence?
[SPEAKER_03]: Because after all the Vedas are full of sentences, the vast texts.
[SPEAKER_03]: Which one is a Mahavakya?
[SPEAKER_03]: Giva Brahma, Aykya Bhoza Kamvakya Mahabakya, that sentence which teaches the identity of the Jiva and Brahman of the individual sentient being and the absolute that they are one and the same reality any sentence that teaches that is a Mahabakya.
[SPEAKER_03]: Why is it a Mahavaka, a great, a great, a profound teaching?
[SPEAKER_03]: Because that is the essence of the whole Vedas.
[SPEAKER_03]: That's the point which they all culminated.
[SPEAKER_03]: That's what they're trying to teach us.
[SPEAKER_03]: So, Tattu Amasi, from the Chandakya Upanishad, you are that.
[SPEAKER_03]: And in order to understand any sentence, we must understand the meanings of the words in the sentences and their relationship.
[SPEAKER_03]: So, there are three words in this sentence.
[SPEAKER_03]: One is Tum, which means you.
[SPEAKER_03]: The student, you, I, another one is Tutt, God.
[SPEAKER_03]: And another word is A-C, which is the relationship between the two that, here it says, there's no relationship, it's an identity.
[SPEAKER_03]: Tum and Tutt are the same thing.
[SPEAKER_03]: And then we saw the analysis in the three verses.
[SPEAKER_03]: The first verse, verse and analysis into Tum, the individual being, you, I, what are we really,
[SPEAKER_03]: And then the second verse was an inquiry into Tutt, this universe, and the God who's supposed to be beyond this universe controlling this whole universe.
[SPEAKER_03]: What is that?
[SPEAKER_03]: And the third verse was the identity, Tutt, Tom, Assi.
[SPEAKER_03]: So we have seen these three, Dave, for yesterday and yesterday.
[SPEAKER_03]: Now, we go on to the fourth verse, which will answer some very important questions about knowledge and enlightenment.
[SPEAKER_03]: verse number four.
[SPEAKER_03]: Jyanamiti tamiva bhaantam anubhati tatsamastam jagat tas meishri guru mutei namai damsri daksinamutei
[SPEAKER_03]: All this world shines after Him alone, shining in the consciousness I know.
[SPEAKER_03]: After Him alone, whose consciousness luminous like the light of a mighty lamp standing in the bosom of a many-hole pot moves outwards to the sense organs such as the eye.
[SPEAKER_03]: To Him who is incarnate as in the teacher, to Him in the effulgent form facing the south, to Him Shiva, be this salutation.
[SPEAKER_03]: So, he says, we have this cognition, Janami, I know, I see, I hear, I smell, I taste, I touch, I understand, I read, I remember, I desire, I hate, I enjoy, I suffer, all of these are forms of I know, Janami.
[SPEAKER_03]: How is this possible?
[SPEAKER_03]: And he says the mechanism is bhanam anumhanam.
[SPEAKER_03]: These two words.
[SPEAKER_03]: Bhanam anumhanam.
[SPEAKER_03]: Shining and shining afterwards.
[SPEAKER_03]: Light and reflected light.
[SPEAKER_03]: This is the whole key to the mystery.
[SPEAKER_03]: That one who is shining and illumines the entire universe, and who being reflected in the mind shines in the form of I know, including I here, I see everything all of that.
[SPEAKER_03]: That is, after all, it's I, I am saying I know, but it is also in the form of my guru, and it's also Lakshinaamutti, to that Lakshinaamutti.
[SPEAKER_03]: I salute.
[SPEAKER_03]: This is explained with an example.
[SPEAKER_03]: Shankaracharya says, he gives an example.
[SPEAKER_03]: Imagine a big pot.
[SPEAKER_03]: And inside the pot there is a big lamp.
[SPEAKER_03]: Mahadeva, a big lamp.
[SPEAKER_03]: And that is shining.
[SPEAKER_03]: Now, you put the pot in a dark room.
[SPEAKER_03]: You have to imagine all this.
[SPEAKER_03]: And in the pot there are holes.
[SPEAKER_03]: This is Nanachidra, many holes.
[SPEAKER_03]: Let's say five holes are there.
[SPEAKER_03]: And then what will happen is that light of the lamp which is in the pot, it cannot illumin the room directly because it is covered by the pot.
[SPEAKER_03]: But what happens is the light of the lamp streams through those holes in the pot.
[SPEAKER_03]: You will see thin beams of light coming out.
[SPEAKER_03]: And they will illumin parts of the room.
[SPEAKER_03]: This is an example.
[SPEAKER_03]: To show how pure consciousness, Atman Brahman,
[SPEAKER_03]: which is our real nature.
[SPEAKER_03]: Shining through the mind and the five senses is as if five beams of light are being directed.
[SPEAKER_03]: The same light shining through the mind and the eyes gives us experience of forms.
[SPEAKER_03]: The same light shining through the mind and the ears gives us experience of sound.
[SPEAKER_03]: Same light shining through mind and the skin.
[SPEAKER_03]: And gives us experience of touch, warmth or cold or hard and soft things like that.
[SPEAKER_03]: The same light shining in the mind gives us the experience of thinking, remembering various kinds of mental movements.
[SPEAKER_03]: This is the example.
[SPEAKER_03]: Now we will try to understand it.
[SPEAKER_03]: The whole theme here is Vedantic epistemology.
[SPEAKER_03]: How is knowledge possible?
[SPEAKER_03]: And as an aside, what is enlightenment?
[SPEAKER_03]: What does enlightenment mean?
[SPEAKER_03]: How is that possible?
[SPEAKER_03]: How is that related to our ordinary knowledge?
[SPEAKER_03]: So we will have to see this.
[SPEAKER_03]: The board may be used.
[SPEAKER_02]: The light won't turn
[SPEAKER_03]: Please, please.
[SPEAKER_03]: We can start now.
[SPEAKER_03]: So, we start with Atman Brahm and Pure Consciousness, which is here.
[SPEAKER_03]: It's not a centipid, it's the sun, suppose to be like the sun.
[SPEAKER_03]: I remember when I was to teach the monastic novices in Belud, Martin the Training Center, I would draw these diagrams, as such as they are, and there was a prevalent joke among the young monks.
[SPEAKER_03]: So where is Brahman?
[SPEAKER_03]: Where is Atman?
[SPEAKER_03]: This is on the left side of Sarva Priyana in this board.
[SPEAKER_03]: It's always there.
[SPEAKER_02]: And then,
[SPEAKER_03]: We have the mind, something nebulous, the mind, and then there is the body.
[SPEAKER_03]: And there is the world symbolized by an umble teacup.
[SPEAKER_03]: is a teacup.
[SPEAKER_03]: Now, what happens is consciousness alright.
[SPEAKER_03]: So, this person here and so there is a thought let me just finish the drawing
[SPEAKER_03]: All right.
[SPEAKER_03]: That's basically the, that's basically reality.
[SPEAKER_03]: Yes.
[SPEAKER_03]: Now what has happened here is this?
[UNKNOWN]: Yes.
[SPEAKER_02]: Thank you.
[SPEAKER_03]: Now here is a teacup and light is reflected of the teacup, not from this sun, from the real sun and the external world.
[SPEAKER_03]: And then the light comes to the eyes of the person and from there it goes, we do not know how through the optic nerves of brain, from brain to the mind nobody knows how.
[SPEAKER_03]: how to map the brain and the mind, even the latest physiology, neuroscience, brain sense, no idea at all.
[SPEAKER_03]: Everything stops with the brain, but clearly it does go to the mind.
[SPEAKER_03]: We all experience it in the mind.
[SPEAKER_03]: So what happens in the mind is this information which is coming to the senses.
[SPEAKER_03]: It goes to the mind and sets up a Vrit T. So this is object.
[SPEAKER_03]: object.
[SPEAKER_03]: This is the body, this is the mind and this is called a britty.
[SPEAKER_03]: I am using the Sanskrit term, britty just means a movement, a change.
[SPEAKER_03]: Even the movement is a body can be called a witty, but here we have been chitta witty, movement in the mind.
[SPEAKER_03]: Any movement in the mind, a start in the mind is a witty.
[SPEAKER_03]: Memory is a witty, and sensation of pleasure or pain is a witty.
[SPEAKER_03]: A feeling is a witty.
[SPEAKER_03]: The feeling of the ego is a witty, and sense of ego.
[SPEAKER_03]: Knowledge is a witty.
[SPEAKER_03]: So movement in the mind is set up.
[SPEAKER_03]: Why?
[SPEAKER_03]: It's like throwing a pebble into the lake.
[SPEAKER_03]: It sets up ripples.
[SPEAKER_03]: Similarly, what's the pebble?
[SPEAKER_03]: The information coming from outside from the object.
[SPEAKER_02]: Right, this clearing.
[SPEAKER_03]: You know, one of the teachers we had as the young monks, he would say that for the subtle matters, try to draw it.
[SPEAKER_03]: If you say it in words, words can obscure a lot of misunderstanding, lack of understanding, confusion, you can say lots of clever things.
[SPEAKER_03]: But if you try to draw it in simple figures, it shows what's in your mind.
[SPEAKER_03]: And then we can work on that.
[SPEAKER_03]: We can clarify.
[SPEAKER_03]: So, there is an object in external world and that like the T cup and that light comes from the object to the eyes from that goes to the brain and finally in the mind a movement is set up like a pebble been thrown into the lake that information which has come from outside.
[SPEAKER_03]: information in the sense, first it is reflected light, then it is electrical impulses and this is an image in the lens and then there are electrical impulses, some electrical activity in the brain, electrochemical activity in the brain, then of routine the mind.
[SPEAKER_03]: The routine the mind, this is what we are interested in.
[SPEAKER_03]: This is called cup akar of rithi.
[SPEAKER_03]: of rity in the form of a cup, of rity about a cup.
[SPEAKER_03]: It is a fancy way of saying it is a thought about the teacup.
[SPEAKER_03]: A thought about the teacup.
[SPEAKER_03]: And then what happens is pure consciousness, upman, brahman is always there, it's always shining.
[SPEAKER_03]: And the light of pure consciousness, consciousness itself is reflected in the mind in that vritty.
[SPEAKER_03]: This is called chidavhasa, reflected consciousness, reflected consciousness, this is the original consciousness.
[SPEAKER_03]: This is the reflected consciousness and the reflected consciousness illumines the ritti.
[SPEAKER_03]: The moment a ritti is formed because consciousness is there itself.
[SPEAKER_03]: The mind has the special capacity for reflecting consciousness.
[SPEAKER_03]: It's like sunlight.
[SPEAKER_03]: Sun is there shining everywhere but
[SPEAKER_03]: You don't have the image of a sun except in certain things like say the water.
[SPEAKER_03]: You can see the water shimmering and it becomes as if luminous.
[SPEAKER_03]: It seems to capture the image of the sun and it also acts like a mini sun because it illuminates.
[SPEAKER_03]: Whatever is inside that water is illumined by the image of the sun.
[SPEAKER_03]: Another example is moon and the earth and sun.
[SPEAKER_03]: At night time, the earth is in darkness.
[SPEAKER_03]: And the sun is shining.
[SPEAKER_03]: In fact, the sky space is full of light.
[SPEAKER_03]: The space between earth and sun is full of light.
[SPEAKER_03]: But the earth is dark because it is facing away from the sun.
[SPEAKER_03]: But even if you have an object in the space in sky which can reflect the sun's light back towards the dark side of the earth that is called moonlight.
[SPEAKER_03]: And the effect will be similar.
[SPEAKER_03]: The earth will be illumined.
[SPEAKER_03]: The sunlight can illumine the earth, but it cannot because the earth is turned away from it.
[SPEAKER_03]: But using a reflector like the moon, the same sunlight now it is called moonlight.
[SPEAKER_03]: It illumines the earth.
[SPEAKER_03]: Moon by itself is no light.
[SPEAKER_03]: Sun by itself cannot illumine the dark night, dark side of the earth.
[SPEAKER_03]: But the sun plus the moon can illumine the dark side of the earth.
[SPEAKER_03]: So objects,
[SPEAKER_03]: are there and pure consciousness directly does not elume in the objects.
[SPEAKER_03]: I will tell you what it does and what it does not.
[SPEAKER_03]: To know the objects what we need is a vritti in the mind and pure consciousness reflected in the mind elume in the vritti giving us knowledge of the objects.
[SPEAKER_03]: Let me write down a couple of equations.
[SPEAKER_03]: What is experience?
[SPEAKER_03]: Consciousness plus object is experience.
[SPEAKER_03]: This I have mentioned earlier.
[SPEAKER_03]: But now let me modify this.
[SPEAKER_03]: I tell you why it needs to be modified.
[SPEAKER_03]: Consciousness is everywhere.
[SPEAKER_03]: In fact, what Vedanta would say, everywhere is in consciousness.
[SPEAKER_03]: Space also appears in consciousness.
[SPEAKER_03]: But then we should know everything.
[SPEAKER_03]: Consciousness is to give experience.
[SPEAKER_03]: So if all objects are appearing in consciousness, we should experience all objects.
[SPEAKER_03]: And yet we don't seem to.
[SPEAKER_03]: What is happening is, Vedanta will say, yes, you do experience all objects, everything.
[SPEAKER_03]: The furthest planet, the tiniest atom, yes, you do experience everything.
[SPEAKER_03]: But you experience everything as the known and the unknown.
[SPEAKER_03]: As the known and the unknown.
[SPEAKER_03]: Suppose there are many, many things in there are so many stars and planets of which we have no idea some of which we know they exist but we don't know any details of that some of them we don't even know whether they exist so possibly so unknown and there are some things which are known but both the known and the unknown are appearing in consciousness you have to wrap our mind around that this difference between consciousness and knowledge
[SPEAKER_03]: This is what we are going to talk about today.
[SPEAKER_03]: And this will make some questions very clear.
[SPEAKER_03]: The answers to some questions very clear.
[SPEAKER_03]: What does it take to move a thing from unknown status to known status?
[SPEAKER_03]: It takes a variety.
[SPEAKER_03]: It takes a variety.
[SPEAKER_03]: What is happening here is for example, you are simple example.
[SPEAKER_03]: I am facing you all and I can see you.
[SPEAKER_03]: This seeing is knowledge.
[SPEAKER_03]: I can see.
[SPEAKER_03]: I know at least something.
[SPEAKER_03]: I can see this.
[SPEAKER_03]: This is knowledge for me.
[SPEAKER_03]: But what's behind me is as it were hidden in a veil of ignorance for me.
[SPEAKER_03]: I know there is something, but I don't know what it is.
[SPEAKER_03]: That I know it is something, but it's unknown what it is.
[SPEAKER_03]: That is ignorance, but that's still in consciousness.
[SPEAKER_03]: I know there is a vast world outside.
[SPEAKER_03]: details of most of which I don't know, I know indirectly only through books and stuff like that.
[SPEAKER_03]: But that vast world unknown world outside this hall, which I cannot see or hear anything, that is till in my consciousness as they vast unknown.
[SPEAKER_03]: Let me give an example.
[SPEAKER_03]: We can make it clear.
[SPEAKER_03]: In our dreams, imagine you are in a dream.
[SPEAKER_03]: You don't know it's a dream.
[SPEAKER_03]: You're walking around looking at the lake and the forest and the halls.
[SPEAKER_03]: And you know there is something beyond that forest, there is New Jersey.
[SPEAKER_03]: And there are so many things here which you do not know.
[SPEAKER_03]: And some of it you can see.
[SPEAKER_03]: When you wake up, you'll realize the whole thing was a dream.
[SPEAKER_03]: And you will also realize, interestingly, whatever you saw in that dream, and whatever you say, I did not see there was New Jersey beyond the unknown New Jersey and the known Star Lake were both in your dream.
[SPEAKER_03]: The unknown part of the world in the dream and the known part of the world were both in your dream.
[SPEAKER_03]: They were both in your mind, the dreamers might.
[SPEAKER_03]: In the same way Vedanta says, that's an example.
[SPEAKER_03]: In the same way Vedanta says, the whole universe is in consciousness.
[SPEAKER_03]: But only a tiny slice of it is known and the rest of it remains unknown.
[SPEAKER_03]: What makes the difference?
[SPEAKER_03]: How can something part of it be known and the rest be unknown?
[SPEAKER_03]: It's because of the written.
[SPEAKER_03]: Now I'll say the difference between experience and knowledge.
[SPEAKER_03]: Knowledge is also a kind of experience, but it's a subset.
[SPEAKER_03]: So what's it like?
[SPEAKER_03]: Consciousness plus object.
[SPEAKER_02]: plus width t is equal to knowledge.
[SPEAKER_03]: Consciousness plus object plus width t is equal to knowledge.
[SPEAKER_03]: This width t is important for knowledge.
[SPEAKER_03]: It can be various kinds of knowledge.
[SPEAKER_03]: It could be perceptual knowledge.
[SPEAKER_03]: If you see here, smile, taste, something.
[SPEAKER_03]: It could be inferential knowledge.
[SPEAKER_03]: You can use scientific methods, instruments to gather information and then make instruments.
[SPEAKER_03]: That's also knowledge.
[SPEAKER_03]: It could be religious knowledge of something that you read and believe in a book.
[SPEAKER_03]: But all of them require a variety.
[SPEAKER_03]: Now this knowledge has to get knowledge in Sanskrit, Prama.
[SPEAKER_03]: to get this knowledge to factors unnecessary.
[SPEAKER_03]: These is called, this is called, Britiphyapty and Palabhyapty.
[SPEAKER_03]: I could give you the English, but it will become even more meaningless.
[SPEAKER_03]: English translation of Britiphyapty is perversion by mental modification, whatever that means.
[SPEAKER_03]: Thalab-theapti, which means perversion by reflected consciousness, whatever that means.
[SPEAKER_03]: Both of them together will give rise to knowledge-prama.
[SPEAKER_03]: So, what does that mean?
[SPEAKER_03]: Ritiphyrpti and phalophyrpti.
[SPEAKER_03]: It means the object must first be pervaded by the bind by the Vritti of the mind.
[SPEAKER_03]: How do you do that?
[SPEAKER_03]: You use an instrument of knowledge like the eyes or the ears and get information about the object, dump it into the mind.
[SPEAKER_03]: There will be a Vritti about that object.
[SPEAKER_03]: Take up.
[SPEAKER_03]: You see it.
[SPEAKER_03]: Or if there is tea in the cup, you taste it.
[SPEAKER_03]: You will get the flavor, you can smell it, you will get the aroma, you can taste the flavor and also the temperature.
[SPEAKER_03]: There will be a Vritty about the tea in the mind.
[SPEAKER_03]: There is a Vritty about the tea cup in the mind.
[SPEAKER_03]: Basically, just a thought.
[SPEAKER_03]: Well, it is happening all the time for us.
[SPEAKER_03]: Then consciousness is reflected in that Vritty.
[SPEAKER_03]: The reflected consciousness will illumine the object of that Vritty.
[SPEAKER_03]: So the consciousness reflected in that ritti will elume in the object of the ritti.
[SPEAKER_03]: So the two process are taking place.
[SPEAKER_03]: One is object is pervaded by the mind.
[SPEAKER_03]: This is called ritti we have.
[SPEAKER_03]: The pervasion by mind, the pervasion and mental modification.
[SPEAKER_03]: Second process is the object is so pervaded by the mind.
[SPEAKER_03]: First pervasion by the mind, the pervaded, the mind pervasion, the witty, the witty must be pervaded by reflected consciousness, which is called halab, the witty.
[SPEAKER_03]: Resultant illumination, another palamines result.
[SPEAKER_03]: So follow-up we have three means resultant illumination.
[SPEAKER_03]: Resultant of what?
[SPEAKER_03]: You have got some information in the mind.
[SPEAKER_03]: Consciousness illuminates.
[SPEAKER_03]: How does consciousness illuminate?
[SPEAKER_03]: Consciousness is reflected in that rithi.
[SPEAKER_03]: In the mind, consciousness is reflected in the mind, but specifically consciousness is reflected in that rithi of the mind.
[SPEAKER_03]: So the rithi is as it were lit up.
[SPEAKER_03]: Then what happens?
[SPEAKER_03]: Then you get the feeling, I see a teacup.
[SPEAKER_03]: It's all instantaneous.
[SPEAKER_03]: It takes place, instantaneous means continuously taking place for us.
[SPEAKER_03]: Moment to moment to moment, various kinds of rites are arising in the mind.
[SPEAKER_03]: Why?
[SPEAKER_03]: Because of the activity of the sense organs.
[SPEAKER_03]: Because of the internal activity of the mind, we remember many things.
[SPEAKER_03]: We desire many things.
[SPEAKER_03]: We have judgments.
[SPEAKER_03]: Some things are coming up in the mind.
[SPEAKER_03]: And each time a wave is coming up in the mind.
[SPEAKER_03]: Like that, you can see, waves are coming up in the lake.
[SPEAKER_03]: All of them are shimmering in sunlight.
[SPEAKER_03]: The way with the Vritti and the shimmering nature is the halab viapti, illumination.
[SPEAKER_03]: So whatever will be in that Vritti will be illumined by the shimmering light.
[SPEAKER_03]: So the shimmering light here is the reflected consciousness.
[SPEAKER_03]: It illumines the content of the Vritti.
[SPEAKER_03]: Once halab viapti happens knowledge flashes, I know this, I see this, I feel that, I understand this, I remember that.
[SPEAKER_03]: This is all knowledge, the flashes.
[SPEAKER_03]: Instrument of knowledge is required.
[SPEAKER_03]: There is an instrument of knowledge like eyes to generate the Vriti.
[SPEAKER_03]: If a Vriti is generated by an instrument of knowledge, then it ultimately provides something valid, some real piece of information.
[SPEAKER_03]: So this is called, this is called Vedantic Epistemology, how knowledge takes place.
[SPEAKER_03]: Knowledge takes place because there is pure consciousness here.
[SPEAKER_03]: And there are some objects
[SPEAKER_03]: and that object is presented in a vithi and the vithi is illumined by reflected consciousness.
[SPEAKER_03]: The vithi vyapti and fallab vyapti, these two have specific functions.
[SPEAKER_03]: The object as it were is hidden in a veil of ignorance.
[SPEAKER_03]: object is hidden in a veil of ignorance.
[SPEAKER_03]: It is in consciousness, but hidden in the veil of ignorance, it will be as unknown.
[SPEAKER_03]: There are there is something unknown.
[SPEAKER_03]: Like this is unknown.
[SPEAKER_03]: What is behind me is hidden right now in a veil of ignorance for me.
[SPEAKER_03]: What will I do?
[SPEAKER_03]: I will turn around and take a look.
[SPEAKER_03]: Oh, it's the wall.
[SPEAKER_03]: What happened?
[SPEAKER_03]: When I turned around and took a look, then a Vritti was found in my mind.
[SPEAKER_03]: Vritti, what is the content of the Vritti?
[SPEAKER_03]: Wall, wall, a car, Vritti.
[SPEAKER_03]: This Vritti, what did it do?
[SPEAKER_03]: It broke the veil of ignorance.
[SPEAKER_03]: And once the veil of ignorance is broken, the reflected consciousness in that Vritti is free to illumine, free to illumine.
[SPEAKER_03]: The lamp is in the pot.
[SPEAKER_03]: The room is dark.
[SPEAKER_03]: There is light, but you cannot illumin the room.
[SPEAKER_03]: The pot is blocking the illumination.
[SPEAKER_03]: Removing that block making a hole is the britity of the apty.
[SPEAKER_03]: Why?
[SPEAKER_03]: Because the hole is oriented towards a particular part of the room.
[SPEAKER_03]: It's about a particular part of the room.
[SPEAKER_03]: Let's put it that way.
[SPEAKER_03]: Then the light is free to stream through in one thin beam.
[SPEAKER_03]: That is Hallabbapty.
[SPEAKER_03]: And it illumin whatever is being seen.
[SPEAKER_03]: Is this part clear?
[SPEAKER_03]: Now, the words used by Shankaracharya.
[SPEAKER_03]: And this is borrowed from the Upanishad.
[SPEAKER_03]: Janami, iti, this Bhantam Anubhati.
[SPEAKER_03]: What is there?
[SPEAKER_03]: The Lakshanamutis stotra.
[SPEAKER_03]: Yes.
[SPEAKER_03]: Janami, iti.
[SPEAKER_03]: This is Bharod from the Kattroopanishad, Mundakopanishad.
[SPEAKER_03]: There is one verse which is one mantra, which is very poetic, very sublime, and comment to at least three Upanishads, we know.
[SPEAKER_03]: Nathatrasuryovat, Nachandratharakam, they are the sun does not shine, they neither moon nor stars.
[SPEAKER_03]: Namah, Vidyutoh, Bhant, Kutoh, Yamagni, the lightning cannot elumen.
[SPEAKER_03]: What to speak of this mere mortal fire?
[SPEAKER_03]: Ultimately, reality cannot be elumen by that.
[SPEAKER_03]: Tamayev, Bhantam, Manubhaati, Sarvam, that shining here, that shining, everything else shines.
[SPEAKER_03]: Tasyabhasa, Sarvamidam, Vibhati, by each light, everything here is elumen.
[SPEAKER_03]: So that shining, first of all,
[SPEAKER_03]: There is a post-shining.
[SPEAKER_03]: So this is the pre-shining.
[SPEAKER_03]: And the post-shining, anum halaam.
[SPEAKER_03]: That is the reflected consciousness.
[SPEAKER_03]: That shines.
[SPEAKER_03]: Then the mind shines with reflected consciousness.
[SPEAKER_03]: Then the senses are lit up.
[SPEAKER_03]: And through the senses and the mind, the object is lit up.
[SPEAKER_03]: How the object is lit up of rites formed in the mind?
[SPEAKER_03]: And the consciousness in that rite illuminates the object.
[SPEAKER_03]: And that's how we get the knowledge.
[SPEAKER_03]: One qualification, hold on to the question.
[SPEAKER_03]: One qualification here.
[SPEAKER_03]: The way I presented it is a little different from traditional Vedantic epistemology.
[SPEAKER_03]: What traditional Vedantic epistemology will say is this.
[SPEAKER_03]: There is an object.
[SPEAKER_03]: It is covered with a veil of ignorance.
[SPEAKER_03]: Then the untucked corona, inner instrument, the mind.
[SPEAKER_03]: It streams out through the, just like the light streaming out through the holes of the pot.
[SPEAKER_03]: It streams out through the sense organs.
[SPEAKER_03]: The mind itself streams out through the sense organs.
[SPEAKER_03]: And it covers the object and breaks the veil of ignorance.
[SPEAKER_03]: And the reflected consciousness, riding on that stream.
[SPEAKER_03]: Illumines the object.
[SPEAKER_03]: The elimination takes place here.
[SPEAKER_03]: So, the British, I repeat, traditional epistemology will say, the inner instrument mind, it actually, actually, physically flows out through our senses, through the eyes and ears and nose and tongue and the object which is presented, it is enveloped by that, that envelopment by the British is the destruction of the ignorance covering that particular object.
[SPEAKER_03]: Once the ignorance is destroyed, removed by the vrithi, the reflected consciousness riding on that vrithi will elume in the object.
[SPEAKER_03]: Basically same thing, phala vrithi in vrithi.
[SPEAKER_03]: Now why did I present it this way?
[SPEAKER_03]: Because this is how we understand the modern people.
[SPEAKER_03]: We don't think that the mind is dreaming out and enveloping the object through the eyes of the ears.
[SPEAKER_03]: We know through our modern physiology and science that the information is coming from outside and the senses receive the eyes receive reflected light the tongue receives the particles which are put on the tongue the nose receptors receive particles subtly particles from the air which come into contact the ear is receiving waves sound waves
[SPEAKER_03]: And then that information is transmitted to the mind, and the written is formed in the mind, not that the mind goes out physically through the sense.
[SPEAKER_03]: I'm saying this for the sake of those who have studied Vedanta, especially Vedanta, Parivasana, where textbooks on Vedantic epistemology.
[SPEAKER_03]: So there is this difference in the way I'm explaining it.
[SPEAKER_03]: I'm explaining it in a way we are used as modern people, we think in this way.
[SPEAKER_03]: There is something to be said for that Vedantic idea, but that world view is very different.
[SPEAKER_03]: We use from childhood, we are used to studying science and biology and all we think in this way.
[SPEAKER_03]: And so this matches up.
[SPEAKER_03]: But anyway, the principle is the same.
[SPEAKER_03]: You require two things.
[SPEAKER_03]: You require the mind.
[SPEAKER_03]: What does the mind do with the gravity?
[SPEAKER_03]: And you require reflected consciousness.
[SPEAKER_03]: For that also with these necessary.
[SPEAKER_03]: Because mind requires consciousness, requires something to be reflected in.
[SPEAKER_03]: Another good example I can give is, as children, we used to play a mischievous, we didn't have different boxes in India, when we'd go to school, and mom would pack different there.
[SPEAKER_03]: And those boxes would be shiny metal, and we'd be mischievous, you know, and different time also coincided with play time.
[SPEAKER_03]: So we would go out in the play field and the sun would be bright there.
[SPEAKER_03]: We would reflect.
[SPEAKER_03]: You could reflect light in a bright beam in long distances and you can startle your friends by shining the bright light into their eyes.
[SPEAKER_03]: We used to play like that.
[SPEAKER_03]: Now imagine this room is in darkness.
[SPEAKER_03]: There's a lot of light outside, but the room is in darkness.
[SPEAKER_03]: In truth, a small window, suppose I take a Tiffin box and I focus the sunlight at a certain angle, a beam of light will enter into the room.
[SPEAKER_03]: Now wherever I focus that Tiffin box, that beam of light will illumine that particular room will remain modulus star, parts of it will be illumined at a time.
[SPEAKER_03]: That darkness which covers the room as it is like ignorance covering the objects.
[SPEAKER_03]: The beam of light, lot of light outside, pure consciousness.
[SPEAKER_03]: Bhanti, that shining.
[SPEAKER_03]: But now I take the tiffin box and reflect one beam of light into the dark room that is reflected light.
[SPEAKER_03]: Chidhavaasa, that is anubhanam, reflects shines afterwards.
[SPEAKER_03]: And the focusing of that angle of the tiffin box is the ritti vakti.
[SPEAKER_03]: What I focused the Tiffin box towards, that's important.
[SPEAKER_03]: So I'm focusing the Tiffin box this way or that way or this way or that way.
[SPEAKER_03]: And the beam of light will accordingly go and illuminate.
[SPEAKER_03]: So focusing of the Tiffin box is relatively apt and the reflected beam of light going and illuminating actual illumination is done by the beam of light.
[SPEAKER_03]: But the focusing of the Tiffin box is important.
[SPEAKER_03]: Exactly like that.
[SPEAKER_03]: We are in a dark world.
[SPEAKER_03]: We have to focus the tiffin box of our mind through the senses or through study of books, through scientific experiments that focusing of the mind is called witty-gapty.
[SPEAKER_03]: It, you have to focus the mind towards the object, read a book about the subject, look at it, listen to it, whatever instrument is appropriate.
[SPEAKER_03]: that using that instrument to focus the mind on the object is called witty we have the perversion by the mind.
[SPEAKER_03]: Basically, it means gather knowledge in some way, get information.
[SPEAKER_03]: And what happens automatically?
[SPEAKER_03]: The moment you gather that knowledge, moment the mind is focused, remember consciousness is reflected in the mind.
[SPEAKER_03]: Consciousness will like a beam of light, will illumine whatever you have gathered.
[SPEAKER_03]: That is called phalopveptic.
[SPEAKER_03]: At that point, you say, I know.
[SPEAKER_03]: Just like when the light falls on the object, then you say, I see not just by the Tiffin box, with the light.
[SPEAKER_03]: Consciousness does not require anything.
[SPEAKER_03]: Sun is there in the sky, shining, you know nothing is required there.
[SPEAKER_03]: But in order to know a specific object in this world, you have to destroy the ignorance about the object, for that information has to be collected, mind has to be focused.
[SPEAKER_03]: Mind has to be focused means everything.
[SPEAKER_03]: Sense organs, reading books, going to class, all of that is focusing the mind.
[SPEAKER_03]: Developing the Vritti about the Ticap, the object.
[SPEAKER_03]: Could be Ticap, could be Vedanta.
[SPEAKER_03]: You can replace Ticap with anything.
[SPEAKER_03]: And you develop the Vritti about the object.
[SPEAKER_03]: And then the reflected consciousness in that object.
[SPEAKER_03]: In that Vritti, we will illumine the object that is knowledge.
[SPEAKER_03]: What was unknown in consciousness?
[SPEAKER_03]: In limitless Brahman in consciousness, but most of it was unknown.
[SPEAKER_03]: Still experienced as unknown, but you can bring it into the realm of the known by developing a British.
[SPEAKER_03]: So that's it.
[SPEAKER_03]: Now the question, this part is up to which Shankaracharya is spoken.
[SPEAKER_03]: Janami, I know.
[SPEAKER_03]: Tamevabhantam, Anuhaati Sarvam.
[SPEAKER_03]: Janami means, at this point, I say, I know the Ticap.
[SPEAKER_03]: I know the Ticap.
[SPEAKER_03]: How?
[SPEAKER_03]: Tamevabhantam, that shining, Brahman shining, Dakshidamurti shining.
[SPEAKER_03]: Anuhaati Sarvam, shines afterwards.
[SPEAKER_03]: What shines afterwards?
[SPEAKER_03]: The mind shines afterwards.
[SPEAKER_03]: The senses shine afterwards.
[SPEAKER_03]: And the world is revealed.
[SPEAKER_03]: How through Pala Bhakti and Ritri Bhakti.
[SPEAKER_03]: That is the meaning of Anubhati shines afterwards.
[SPEAKER_03]: After means after this.
[SPEAKER_03]: First this shines.
[SPEAKER_03]: Then the world shines.
[SPEAKER_03]: Anubhati.
[SPEAKER_03]: Bhati shining.
[SPEAKER_03]: Anubhati.
[SPEAKER_03]: Anubhati.
[SPEAKER_03]: Anubhati.
[SPEAKER_03]: Anubhati.
[SPEAKER_03]: Anubhati.
[SPEAKER_03]: Afterwards.
[SPEAKER_03]: Sequentially afterwards.
[SPEAKER_03]: Yes.
[SPEAKER_03]: It should, but I am saying the routine includes the R.C.
[SPEAKER_03]: reflected consciousness.
[SPEAKER_02]: Here is the Chida Abhasa.
[SPEAKER_02]: Chida Abhasa.
[SPEAKER_03]: in the written reflected.
[SPEAKER_03]: So, you see the wave in the lake, it is not just a wave, it is a shimmering wave, it has captured some of the light or reflected some of the sunlight.
[SPEAKER_03]: two points I want to talk about.
[SPEAKER_03]: One is, notice that in every knowledge, t-cup knowledge, t knowledge, Vedanta knowledge, physics chemistry, biology knowledge, medicine knowledge, whatever knowledge it is, the Vritty keeps changing.
[SPEAKER_03]: Why?
[SPEAKER_03]: Because the objects are different.
[SPEAKER_03]: For each object you need a new Vritty.
[SPEAKER_03]: But consciousness is the same.
[SPEAKER_03]: Consciousness is the same.
[SPEAKER_03]: So, this consciousness is always shining, it is always available, when which knowledge is pure consciousness available in every knowledge.
[SPEAKER_03]: Consciousness is not only revealing the tea cup,
[SPEAKER_03]: But indirectly, it is also revealing itself in the knowledge of the tea cup.
[SPEAKER_03]: In the knowledge of the tea cup, what is present?
[SPEAKER_03]: Tea cup knowledge.
[SPEAKER_03]: That means tea cup bridges there in the mind.
[SPEAKER_03]: That means there is a tea cup, there is a tea cup, there is a tea cup, there is a tea cup in the mind.
[SPEAKER_03]: And the reflected consciousness in the tea cup bridges, illumines the tea cup.
[SPEAKER_03]: But it is all possible because of consciousness.
[SPEAKER_03]: In everything illumined by moonlight at night.
[SPEAKER_03]: Sunlight is present.
[SPEAKER_03]: Sunlight is present.
[SPEAKER_03]: Is it not?
[SPEAKER_03]: Whenever there is an object illumined at night by the moon.
[SPEAKER_03]: So what is present?
[SPEAKER_03]: Object is there.
[SPEAKER_03]: This is there.
[SPEAKER_03]: But what else is present?
[SPEAKER_03]: Moonlight is present.
[SPEAKER_03]: But what else is present?
[SPEAKER_03]: Sunlight is present.
[SPEAKER_03]: And when moonlight is not present, new moon day, earth becomes dark, no illumination of object.
[SPEAKER_03]: Moonlight is not there.
[SPEAKER_03]: We are not experiencing it.
[SPEAKER_03]: But sunlight is there.
[SPEAKER_03]: It's no longer manifest as moonlight.
[SPEAKER_03]: And therefore we cannot use it for illuminating objects in the world.
[SPEAKER_03]: But sunlight is still there, we know.
[SPEAKER_03]: And therefore even when there is no knowledge at all, in, see, here, when gritties are not there, in deep sleep, anesthesia, coma, no gritties there.
[SPEAKER_03]: Object will not be known.
[SPEAKER_03]: World will not be known.
[SPEAKER_03]: T-cup will become dark.
[SPEAKER_03]: You will not experience the body also.
[SPEAKER_03]: The mind and its thoughts also will not be known because the Vittis will not be known.
[SPEAKER_03]: Vittis will not be there.
[SPEAKER_03]: Vittis stopped.
[SPEAKER_03]: If the Vittis stopped, reflected consciousness is also not there.
[SPEAKER_03]: The feeling of I am conscious right now.
[SPEAKER_03]: That is the reflected consciousness.
[SPEAKER_03]: That also will go away.
[SPEAKER_03]: But this continues.
[SPEAKER_03]: This is deep sleep.
[SPEAKER_03]: What is waking?
[SPEAKER_03]: Pure consciousness, illuminating the mind through the and illuminating the bloody and the object that's waking.
[SPEAKER_03]: What is dream?
[SPEAKER_03]: You fall asleep.
[SPEAKER_03]: Body stops working.
[SPEAKER_03]: I mean, just lies down, rests.
[SPEAKER_03]: So senses are not working.
[SPEAKER_03]: You cannot see the teacup.
[SPEAKER_03]: But mind is working.
[SPEAKER_03]: Generates dreams.
[SPEAKER_03]: You may dream of a teacup.
[SPEAKER_03]: And that will be illumined by the reflected consciousness.
[SPEAKER_03]: Because even dreams are with these.
[SPEAKER_03]: But in deep sleep, not only the body is sleeping, the mind also shuts down.
[SPEAKER_03]: No worries.
[SPEAKER_03]: Hence, no reflected consciousness.
[SPEAKER_03]: No sense of being aware, but this continues.
[SPEAKER_03]: It reflects the total, the sense of absence in deep sleep is, is illumined by this consciousness.
[SPEAKER_03]: This is always there.
[SPEAKER_03]: That's one point I want to make.
[SPEAKER_03]: Now the second point I want to make is, so that this is always there in every knowledge.
[SPEAKER_03]: And when knowledge is not there, absence of knowledge.
[SPEAKER_03]: That also is illumined by this.
[SPEAKER_03]: Absence of knowledge is due to absence of ritti.
[SPEAKER_03]: So no object is seen, but discontinuous.
[SPEAKER_03]: Now I want to go on to the next topic, which is Brahma-Gyana.
[SPEAKER_03]: sort of follow on, addendum, appendix, so we are going to the next thing that it follows from this discussion.
[SPEAKER_03]: Shankaracharya has not talked about it.
[SPEAKER_03]: What is Brahma-Gamma realization in enlightenment?
[SPEAKER_03]: But it follows very nicely from this discussion.
[SPEAKER_03]: So I'll just mention it.
[SPEAKER_03]: What is Brahma-Gamma as the word says knowledge of Brahma-Gamma?
[SPEAKER_03]: So instead of T-cup, now what do I want to know?
[SPEAKER_03]: Brahman, that I am myself, I am Brahman.
[SPEAKER_03]: This is the knowledge.
[SPEAKER_03]: It is the teaching that you are Brahman.
[SPEAKER_03]: So I want to know what I am, that I want to know what Brahman is.
[SPEAKER_03]: Instead of that, my knowledge is now, my ritti is about Brahman.
[SPEAKER_03]: I try to get a ritti about Brahman.
[SPEAKER_03]: Brahman, Atman is unknown to us.
[SPEAKER_03]: In what sense unknown, we do not, it's like the wall which is behind me.
[SPEAKER_03]: It may be there, but I have no specific idea or knowledge about it.
[SPEAKER_03]: So, it is as it were hidden by ignorance.
[SPEAKER_03]: It is hidden by ignorance.
[SPEAKER_03]: This is avidya or ignorance.
[SPEAKER_03]: Now, you can tell me, to remove the ignorance, what do you need?
[SPEAKER_03]: Witty variety, you need this one.
[SPEAKER_03]: teacup was hidden by ignorance.
[SPEAKER_03]: What did you need?
[SPEAKER_03]: You needed to get a breathy about the teacup.
[SPEAKER_03]: It's like the room is covered in darkness.
[SPEAKER_03]: What do you need?
[SPEAKER_03]: You first need to focus whatever you want to see in the dark room.
[SPEAKER_03]: You need to focus the tip in box towards that.
[SPEAKER_03]: I need to see, what is behind me is covered in darkness for me now.
[SPEAKER_03]: In order to know that, first I need to turn around.
[SPEAKER_03]: I need to focus my eyes, instrument of knowledge towards that.
[SPEAKER_03]: The moment I focus my instrument of knowledge towards that, the veil of ignorance there is removed.
[SPEAKER_03]: And as a result, or a Vritti is generated, rather, when I focused my eyes towards that, a Vritti about it is generated in the mind, and the ignorance about it is removed.
[SPEAKER_03]: The Vritti removes the ignorance about the object.
[SPEAKER_03]: Similarly, we need a Vritti to remove ignorance about Brahman.
[SPEAKER_03]: We need to generate a Vritti in the mind in order to remove ignorance about Brahman.
[SPEAKER_03]: How do you do that?
[SPEAKER_03]: For take up, take a look.
[SPEAKER_03]: Darkroom, focus the tiffin box, wall behind me, take a look.
[SPEAKER_03]: But in order to remove brum, ignorance about brumman, witty about brumman is to regenerate it, how you look at witty about brumman Vedanta.
[SPEAKER_03]: Mind plus eyes plus teacup will lead to teacup, witty in the mind.
[SPEAKER_03]: Mind plus Vedanta will lead to Brahma-Kara-Vity in the mind.
[SPEAKER_03]: What we are all doing here in all Vedanta, Shravana, Manana, Nijit, Dhasana.
[SPEAKER_03]: We are trying to generate a witty about Brahman in the mind.
[SPEAKER_03]: What will that witty do?
[SPEAKER_03]: Careful here.
[SPEAKER_03]: Very subtle many questions have risen about this.
[SPEAKER_03]: That can the mind know Brahman.
[SPEAKER_03]: And yet everything is done by the mind.
[SPEAKER_03]: Now we are showing what is done by the mind and what the mind cannot do.
[SPEAKER_03]: What is done by the mind?
[SPEAKER_03]: Vrit T is done by the mind by study of Vedanta.
[SPEAKER_03]: You study a text, you meditate upon it, you reason about it until a clarity comes in the mind about Brahman.
[SPEAKER_03]: That, what is Brahman?
[SPEAKER_03]: Oh, this, not the body, not the mind.
[SPEAKER_03]: It's witness consciousness.
[SPEAKER_03]: This is all trying to generate the Vritti.
[SPEAKER_03]: Panchakosh, Vivaika, Vastathra, Vivaika, Diddhisthira, Vivaika, all these techniques are trying to generate Vritti in the mind about Brahman.
[SPEAKER_03]: Now, this Vritti will remove the ignorance about Brahman.
[SPEAKER_03]: I did not know.
[SPEAKER_03]: Now, that, not knowing will go away.
[SPEAKER_03]: But now is the crucial part.
[SPEAKER_03]: Here the mind with the reflected consciousness can know the teacup.
[SPEAKER_03]: But can the mind with the reflected consciousness know Brahman?
[SPEAKER_03]: No, why not?
[SPEAKER_03]: Because what is the reflected consciousness?
[SPEAKER_03]: It's a tiny, tiny little bit of the light of Brahman of pure consciousness.
[SPEAKER_03]: It's like I am using the tiffin box to illuminate a dark room.
[SPEAKER_03]: focusing the box this way, focusing the box that way and catching one beam of sunlight and focusing it there and knowing it.
[SPEAKER_03]: But suppose now I want to know the sun.
[SPEAKER_03]: Will you say, turn the tiffin box around towards the sun, reflect the sunlight back to the sun, then the sun will be illumined.
[SPEAKER_03]: Crazy.
[SPEAKER_03]: There's no need at all.
[SPEAKER_03]: The sun is blazing forth with a million times the light of that one little ray of which is also sunlight.
[SPEAKER_03]: The sun is self-effilgent.
[SPEAKER_03]: All you need to do is one thing.
[SPEAKER_03]: Turn away from the world, dark room, towards the sun.
[SPEAKER_03]: So all that we need to do is have a variety about Brahman, which turns away from the world.
[SPEAKER_03]: It should not be teacup with thee.
[SPEAKER_03]: It should be Brahmaakara with thee, which Brahmaakara with thee does one thing.
[SPEAKER_03]: Focus is our attention on Brahman.
[SPEAKER_03]: It removes the ignorance about Brahman, but the actual knowledge always comes from phala bhakti.
[SPEAKER_03]: And when the light hits the object, let me say, I see it.
[SPEAKER_03]: The actual knowledge of Brahman, the illumination, enlightenment, aham, Brahmasmi, comes because Brahman is shining forth.
[SPEAKER_03]: This is called soprakasya.
[SPEAKER_03]: Soprakasya, self luminous.
[SPEAKER_03]: What is self luminous?
[SPEAKER_03]: The teacup is not self luminous.
[SPEAKER_03]: It's not revealing itself.
[SPEAKER_03]: You need to focus a beam of light on it.
[SPEAKER_03]: Then it will reveal.
[SPEAKER_03]: The room here is not self luminous.
[SPEAKER_03]: They are not shining.
[SPEAKER_03]: You need to switch on the light and then the room will be revealed.
[SPEAKER_03]: But the light to see the light there, you don't need to switch on that light.
[SPEAKER_03]: That light will show you everything in the room and it will show itself also.
[SPEAKER_03]: light, reveals other things, the non-gluminous things, but it is luminous, it reveals itself, it does not require another second light, but actually it does, because that light also will not reveal itself unless my eyes are open.
[SPEAKER_03]: My eyes also will not reveal that light unless my mind is attentive.
[SPEAKER_03]: And the mind also requires that reflected consciousness in order to reveal.
[SPEAKER_03]: So ultimately, and the consciousness is a reflection of the original consciousness.
[SPEAKER_03]: The only thing self-luminous, really, ultimately is consciousness.
[SPEAKER_03]: Pure consciousness, Atman, Suprakasha.
[SPEAKER_03]: If that shining, everything else shines, by its light, everything is revealed, even this light.
[SPEAKER_03]: That is why consciousness is called the light of lights.
[SPEAKER_03]: What is the light of this room?
[SPEAKER_03]: This one.
[SPEAKER_03]: What is the light of that one?
[SPEAKER_03]: My eyes.
[SPEAKER_03]: What is the light of my eyes?
[SPEAKER_03]: What is the light of my mind?
[SPEAKER_03]: Reflected consciousness.
[SPEAKER_03]: What is the light of reflected consciousness?
[SPEAKER_03]: It is the earthman.
[SPEAKER_03]: What is the light of the earthman?
[SPEAKER_03]: No further light.
[SPEAKER_03]: It is sub-pracarsha.
[SPEAKER_03]: It is really, really light in that sense.
[SPEAKER_03]: It reveals itself and the whole world.
[SPEAKER_03]: So when the mind is turned towards that,
[SPEAKER_03]: It is the light of the Atman of a Brahman.
[SPEAKER_03]: It is Brahman, which is light itself, prakasha, luminosity, which overwhelms the mind.
[SPEAKER_03]: By its radiance, then you have the realization, I am Brahman.
[SPEAKER_03]: It's not the mind.
[SPEAKER_03]: See, it's when the mind, which it's reflected consciousness, illuminates the teacup, you can honestly say, I see the teacup, I know.
[SPEAKER_03]: But when the mind is focused towards Brahman and ignorance about Brahman is gone, recognition of Brahman's endless luminosity.
[SPEAKER_03]: The luminosity itself is knowing.
[SPEAKER_03]: It's not that the mind is knowing the luminosity.
[SPEAKER_03]: Even in this case, T-cup, it's that reflected luminosity which is knowing.
[SPEAKER_03]: Similarly, the limitless luminosity of Brahman, that is the realization, I am Brahman, that the mind did not do.
[SPEAKER_03]: Now let me give a precise answer.
[SPEAKER_03]: In Enlightenment, knowledge of Brahman, realization of Brahman, what is it that the mind can do?
[SPEAKER_03]: What is it the mind cannot do?
[SPEAKER_03]: Now we have the terminology to give a precise answer.
[SPEAKER_03]: Upanishad say, Manasi way, the map, the Bhyam.
[SPEAKER_03]: By the mind alone, enlightenment is possible.
[SPEAKER_03]: And upanishads themselves say, Yann Manasa Anam Anute.
[SPEAKER_03]: We will see in Kain Open, Yann Manasa Anam Anute.
[SPEAKER_03]: that which the mind cannot know.
[SPEAKER_03]: How are both statements?
[SPEAKER_03]: How can you reconcile them?
[SPEAKER_03]: You can be known by the mind.
[SPEAKER_03]: It cannot be known by the mind.
[SPEAKER_03]: How can you do that?
[SPEAKER_03]: Because, retrieve the apti is necessary.
[SPEAKER_03]: Hence, in that sense, the mind is needed.
[SPEAKER_03]: What does it do?
[SPEAKER_03]: Destroys ignorance about Paraman.
[SPEAKER_03]: But, pull up the apti is not necessary.
[SPEAKER_03]: It cannot do anything.
[SPEAKER_03]: Brahmman reveals itself.
[SPEAKER_03]: In that sense mind is not needed.
[SPEAKER_03]: Mind cannot objectify Brahmman.
[SPEAKER_03]: Palabhyapty is objectification.
[SPEAKER_03]: Palabhyapty illuminating the teacup, objectifies the teacup.
[SPEAKER_03]: In that sense, the phalabhyapty reflected consciousness cannot objectify Brahmman.
[SPEAKER_03]: Brahmman reveals itself.
[SPEAKER_03]: Kenopanishad says, Yann Manasana Manute Yannahur Manomatham, what the mind cannot objectify.
[SPEAKER_03]: But to which the mind is an object.
[SPEAKER_03]: Now look, the mind cannot objectify it.
[SPEAKER_03]: What is objectification?
[SPEAKER_03]: Focusing the reflected consciousness.
[SPEAKER_03]: The mind cannot objectify it.
[SPEAKER_03]: But to it, the mind is an object.
[SPEAKER_03]: This literal representation of what Kenopanishad is saying.
[SPEAKER_03]: This is called Brahma-Ghāna.
[SPEAKER_03]: Vṛtti-Bhyāpti destroys the ignorance about Brahman using Vedanta.
[SPEAKER_03]: Vedantic teaching.
[SPEAKER_03]: But Brahman reveals itself.
[SPEAKER_03]: So phalabhyāpti, Vṛtti-Bhyāpti is necessary for enlightenment.
[SPEAKER_03]: Phalabhyāpti is not necessary or not effective in enlightenment.
[SPEAKER_03]: Some people will say phalabhyāpti is still there.
[SPEAKER_03]: Reflected consciousness is going back.
[SPEAKER_03]: It's like, go back to the moon earth and sun example.
[SPEAKER_03]: earth at night is illumined by moonlight.
[SPEAKER_03]: Sunlight falling on the moon is reflected back to the earth and earth is bathed in moonlight which is actually sunlight that is our ordinary knowledge.
[SPEAKER_03]: Now what is enlightenment?
[SPEAKER_03]: Remember the sun stands for Atman.
[SPEAKER_03]: The moon stands for the mind and the earth in darkness it's so the tea cups stands for that.
[SPEAKER_03]: So now what about enlightenment?
[SPEAKER_03]: The solar eclipse.
[SPEAKER_03]: Solar eclipse.
[SPEAKER_03]: The moon comes between the earth and the sun and the earth passes into shadow into darkness.
[SPEAKER_03]: That is necessary.
[SPEAKER_03]: One must turn away from the teacup of the world.
[SPEAKER_03]: In order to realize Brahman, one must turn away.
[SPEAKER_03]: The earth must pass into the shadow.
[SPEAKER_03]: You must turn inwards an inquiry.
[SPEAKER_03]: Must be there.
[SPEAKER_03]: If you are too much concerned with the teacup, Brahman will not become an object of our inquiry.
[SPEAKER_03]: Right?
[SPEAKER_03]: So earth must pass into darkness into the shadow.
[SPEAKER_03]: Shadow of what?
[SPEAKER_03]: Shadow of the moon?
[SPEAKER_03]: The mind will turn away from the world.
[SPEAKER_03]: The world passes into the darkness, the shadow of the mind.
[SPEAKER_03]: Now, the moon is now focused towards the sun.
[SPEAKER_03]: The sunlight streaming towards the moon, instead of being reflected to the earth, is now reflected back towards the sun.
[SPEAKER_03]: It's back towards the sun.
[SPEAKER_03]: Will you say moonlight, illumines the sun now?
[SPEAKER_03]: The sun is bathed in moonlight, silly.
[SPEAKER_03]: I'm no point in it.
[SPEAKER_03]: Sun shines with thousands, millions of times of luminosity of the moon and that luminosity of the moon is also borrowed from the sun.
[SPEAKER_03]: So the sun reveals itself.
[SPEAKER_03]: Moonlight does not reveal the sun.
[SPEAKER_03]: This is a good example for light and light.
[SPEAKER_03]: Yes.
[SPEAKER_03]: Yes, I am Ramakara Vittis in the form of I am Ramman.
[SPEAKER_03]: So that is set up with the help of Vedanta, but then it is superseded.
[SPEAKER_03]: Yes, that is the Vitti.
[SPEAKER_03]: No, you know that you know that you are not a realized person, you know you are Bramber.
[SPEAKER_03]: That is known.
[SPEAKER_03]: It's not that the mind will stop.
[SPEAKER_03]: The mind will function, but it's, I'll tell you what will happen to the mind and the world after this.
[SPEAKER_03]: So this is one point.
[SPEAKER_03]: The two more, just derivations from this, implications of this.
[SPEAKER_03]: One is a little humorous point.
[SPEAKER_03]: that in every functioning of the mind, every knowledge of the world, Atmanma Brahman is present.
[SPEAKER_03]: It's available.
[SPEAKER_03]: We just don't recognize it.
[SPEAKER_03]: We are so concerned with either two things.
[SPEAKER_03]: People who are very engrossed in the world, they're engrossed in the tea cup.
[SPEAKER_03]: They're all worried about the world.
[SPEAKER_03]: People are a little more sensitive.
[SPEAKER_03]: They are worried about the writty of the tea cup.
[SPEAKER_03]: What's going on in the mind?
[SPEAKER_03]: You know, the difference between these two kinds of people.
[SPEAKER_03]: If you are very worried about the world and the people in the world, why did that person say such things to me?
[SPEAKER_03]: Why did that happen to me?
[SPEAKER_03]: Why did that happen?
[SPEAKER_03]: Complaining or if only that would happen, if only they did this, if only about the world and the people, the more you are concerned about the world and the people, this is a worldly mind.
[SPEAKER_03]: But what happens when we come to Vedanta or yoga, any kind of spirituality, any kind of spirituality?
[SPEAKER_03]: You will notice one common thing.
[SPEAKER_03]: We are less and less concerned about what the world is happening in the world, what people are thinking about are saying to us, we are more concerned about our own inner reactions.
[SPEAKER_03]: Why am I not peaceful?
[SPEAKER_03]: I'm in Vedanta, I should be Siri, I should be happy, I'm not happy, mind is restless, I'm all people and spiritual life in every spiritual gathering will be one common question across the world.
[SPEAKER_03]: Swami, mind is restless, cannot meditate.
[SPEAKER_03]: Now, this is actually a good thing.
[SPEAKER_03]: Swami Anubhavananda Saraswati, the smiling Swami.
[SPEAKER_03]: So he made a very interesting, funny coming.
[SPEAKER_03]: He has a very witty, but there is a lot of profound truth in his bit.
[SPEAKER_03]: He said that if you are concerned in Hindi, and where are you sitting?
[SPEAKER_03]: If you are concerned with the world, you are sitting in the mind.
[SPEAKER_03]: Manka, Kaam, He, Jagat, Kodek, Naduni, Akodek.
[SPEAKER_03]: The work of the mind is to be busy with the world.
[SPEAKER_03]: You know, it sets up bridges, busy with the tea cup.
[SPEAKER_03]: But if you are concerned with the mind, why is in my mind more peaceful?
[SPEAKER_03]: Why is my mind not more satwake more?
[SPEAKER_03]: Whatever.
[SPEAKER_03]: Why is in my mind more spiritual?
[SPEAKER_03]: Let's say.
[SPEAKER_03]: Then where are you sitting?
[SPEAKER_03]: He says you are sitting in the sakshi, in the witness consciousness.
[SPEAKER_03]: Why?
[SPEAKER_03]: He says, sakshi kakam hai mankodekana.
[SPEAKER_03]: The work of the job of the task, job description of sakshi is to illumin the mind.
[SPEAKER_03]: The job description of mind is to illumin the tea cup.
[SPEAKER_03]: If you are worried about the tea cup,
[SPEAKER_03]: Then you are sitting in the mind.
[SPEAKER_03]: If you are worried about why is my mind always on the tick-up, then you are worried about the mind, then you are sitting in Sakshi.
[SPEAKER_03]: Let me distinguish between Sakshi and Pramatha.
[SPEAKER_03]: This I should have said earlier.
[SPEAKER_03]: So, Sakshi and Pramata, yes, this is a very strong Sakshi.
[SPEAKER_03]: And Pramata.
[SPEAKER_03]: Sakshi is the witness.
[SPEAKER_03]: Pramata is the knower.
[SPEAKER_03]: Also, noer, enjoyer, or sufferer experience, or doer.
[SPEAKER_03]: So, witness is this one, pure consciousness.
[SPEAKER_03]: And what is the Pramata?
[SPEAKER_03]: This pure consciousness reflected in the mind as reflected consciousness and the mind with a britty through the sense organs about objects.
[SPEAKER_03]: This one is Pramata.
[SPEAKER_03]: Here is the Pramata.
[SPEAKER_03]: Here is the Sakshi.
[SPEAKER_03]: Consciousness itself illumining whatever appears, known and known.
[SPEAKER_03]: That is Sakshi.
[SPEAKER_03]: But consciousness involved in the mind as reflected consciousness and illuminating the ritis in the mind that becomes Pramata.
[SPEAKER_03]: Pramata means no earth.
[SPEAKER_03]: Consciousness through the mind as what is consciousness through the mind reflected consciousness with the instruments of knowledge illuminating objects Pramata.
[SPEAKER_03]: Consciousness, through the mind, with the inriyas, ideas and all, experiencing the world enjoying suffering becomes Bhukta.
[SPEAKER_03]: Consciousness, through the mind, using the instruments of action, walking, talking and all becomes Kratta.
[SPEAKER_03]: Kratta, doer, Bhukta, enjoyer or sufferer.
[SPEAKER_03]: The word Bhoga, in Sanskrit means both enjoyment and suffering.
[SPEAKER_03]: and Pramata, nowhere.
[SPEAKER_03]: All of these are consciousness reflected in the mind and engaged with the instruments of knowledge and action.
[SPEAKER_03]: The Pramata is changefully.
[SPEAKER_03]: The Pramata is active.
[SPEAKER_03]: Consciousness by itself is not changeful, it's not active.
[SPEAKER_03]: Pramata may sometimes be present, may not be present.
[SPEAKER_03]: No worries present now.
[SPEAKER_03]: You fall asleep, no worries gone.
[SPEAKER_03]: Consciousness is ever present.
[SPEAKER_03]: This consciousness is ever present, always available.
[SPEAKER_03]: That same moonlight example can apply.
[SPEAKER_03]: It is a very nice joke, a cartoon which I saw.
[SPEAKER_03]: You know the story about vampires, vampires come out at night and try to bite you.
[SPEAKER_03]: But the vampire, they suck blood.
[SPEAKER_03]: But the vampire is scared of one thing, sunlight.
[SPEAKER_03]: So sunlight, the wind of daytime in the sun comes up there will burn up if sunlight touches them.
[SPEAKER_03]: So the vampire goes and lies down in the coffin.
[SPEAKER_03]: Close is the lead of the coffin.
[SPEAKER_03]: And when the sun sets, it opens the lead of the coffin, comes out and then tries to bite people and suck their blood.
[SPEAKER_03]: Now this vampire is threateningly at, you can see in the cartoon moonlight, deep night is there moonlight and one scientist is sitting there and the vampire is coming towards the scientist to bite with big, big teeth.
[SPEAKER_03]: And the scientist is saying, you know that the moonlight is actually sunlight, right?
[SPEAKER_03]: And the vampire starts smoking begins to burn up.
[SPEAKER_03]: The moonlight is sunlight.
[SPEAKER_03]: So vampire will have a very difficult time.
[SPEAKER_03]: You moonlight become sunlight.
[SPEAKER_03]: I have to wait for moonless nights to bite people.
[SPEAKER_03]: moonlight is sunlight, but that shows even the very profound cartoon I think.
[SPEAKER_03]: Even when we think we are in the moonlight, what is this word?
[SPEAKER_03]: So I mean this is sunlight.
[SPEAKER_03]: No, what I mean is when we have in the midst of worldly knowledge, when I'm seeing hearing smelling, tasting, touching, thinking, remembering, desiring, understanding, waking, dreaming, sleeping, this is our worldly state.
[SPEAKER_03]: It is all sunlight, it's not moonlight.
[SPEAKER_03]: It is all pure consciousness shining through the mind, through the Vithi.
[SPEAKER_03]: In the world, I am always in the midst of Vithi, Vithi, Vithi, Vithi, Vithi, Vithi, Vithi, Vithi.
[SPEAKER_03]: This is what's going on all the time.
[SPEAKER_03]: But to have a Vithi, there must be a reflected consciousness.
[SPEAKER_03]: To have a reflected consciousness, there must be pure consciousness.
[SPEAKER_03]: There is pure consciousness here all the time.
[SPEAKER_03]: It's always available in every act of knowledge.
[SPEAKER_03]: This is called in Sanskrit, Prati, Bhodha, Viritham, Matham.
[SPEAKER_03]: In K-N-O-Panishad, it is said, when in every act of knowledge, in every action, in every experience good or bad, you recognize that one pure consciousness, basically recognizing the sunlight in the moonlight, then you attain to enlightenment.
[SPEAKER_03]: It also shows that this is an argument to say, if you seek a special experience, I will have a special experience, then only pure consciousness will be available in that special experience.
[SPEAKER_03]: Some mystical experience, some high samadhi experience.
[SPEAKER_03]: It may be possible, what you will get there is a pure consciousness.
[SPEAKER_03]: But that pure consciousness is available right now also.
[SPEAKER_03]: only it is available in the form of moonlight and that is why we fail to recognize it.
[SPEAKER_03]: So, we can have some questions yes.
[SPEAKER_03]: You can understand the verse better.
[SPEAKER_03]: Nāna chiddra ghatō dara stita māhādīpa Prabhabhābhās varam.
[SPEAKER_03]: Big, a pot in the belly of the pot, it is inside the pot.
[SPEAKER_03]: There is a big lamp, bright lamp, Prabhāh, blazing forth.
[SPEAKER_03]: Then what happens?
[SPEAKER_03]: Gyanam to Yastu chakshurādi.
[SPEAKER_03]: Now he switches to body and senses.
[SPEAKER_03]: The body is like the pot.
[SPEAKER_03]: and the five senses are like the holes in the pot.
[SPEAKER_03]: Just like the lamp light will shine through in tiny beams, thin beams through the holes in the pot and illumine small parts of the room, dark room, similarly, that one consciousness within which is pure consciousness, sakshi chaitanya, which is of my real nature.
[SPEAKER_03]: Chines through gets reflected in the mind and becomes these beams of light.
[SPEAKER_03]: eyes, visual perception, auditory perception, olfactory perception, gustatory perception, tactile perception, also internal thoughts, understanding, emotions, memories, all of these are revealed by this, the reflected light in the mind.
[SPEAKER_03]: This is the example.
[SPEAKER_03]: What is the result of all of that?
[SPEAKER_03]: Jhana, Meethi, I come, I have the experience, I know, I know.
[SPEAKER_03]: Including I see, I here, I understand.
[SPEAKER_03]: Anubhati, after that, sequentially, consequently, the world shines out, mind shines, senses shine, and the world teak up its revealed.
[SPEAKER_03]: To that original light, Tasmaishri Guru-Mutai, who which appears as my Guru, I salute Daksinamotiv, which is that original light, that one.
[SPEAKER_03]: A couple of questions we can take, please come.
[SPEAKER_03]: Microphone will be there at the back.
[SPEAKER_03]: This is knowledge, this is enlightenment.
[SPEAKER_03]: What is ordinary knowledge?
[SPEAKER_03]: There.
[SPEAKER_03]: What is enlightenment there?
[SPEAKER_03]: What is the role of the mind?
[SPEAKER_03]: What can the mind do?
[SPEAKER_03]: What can the mind not do?
[SPEAKER_03]: Why is Vedanta necessary?
[SPEAKER_03]: Brahmaakara vitti.
[SPEAKER_03]: Where is Vedanta not necessary?
[SPEAKER_03]: For pure consciousness.
[SPEAKER_03]: That is always shining.
[SPEAKER_03]: Whether you have Vedanta or not.
[SPEAKER_03]: But if you don't have Vedanta, if you don't have Brahmaakara vitti, the ignorance about the nature of that pure consciousness will not be removed.
[SPEAKER_03]: If I say the wall is behind me, yes, but I can see with my eyes, but if I refuse to turn around, the turning around will not reveal the wall.
[SPEAKER_03]: Eyes will reveal the wall, but the turning around is necessary.
[SPEAKER_00]: I have two questions.
[SPEAKER_00]: The first question is, you wrote two equations there.
[SPEAKER_00]: Consciousness plus object is experience and consciousness plus object plus rhythm is a knowledge.
[SPEAKER_00]: And you also you mentioned that the second is a subset of the first question.
[SPEAKER_00]: Yes.
[SPEAKER_00]: So can you explain?
[SPEAKER_03]: Subset why?
[SPEAKER_03]: The knowledge of objects and not knowing the object both are experiences.
[SPEAKER_03]: So here for example, we know something and there's lots we do not know.
[SPEAKER_03]: That's all part of our experience.
[SPEAKER_00]: So where is that experience happening?
[SPEAKER_03]: In consciousness.
[SPEAKER_00]: Mind has no.
[SPEAKER_03]: Mind has a role of course.
[SPEAKER_03]: So know something, mind has a role.
[SPEAKER_03]: And ignorance is also in the mind about other things.
[SPEAKER_03]: So, I am getting an experience and mind is playing a role in generating knowledge about that experience and removing the ignorance, all that the mind does.
[SPEAKER_03]: Consciousness, illumines and gives existence to the universe.
[SPEAKER_03]: Atman or Brahman, illumines gives sattasputti, existence and appearance.
[SPEAKER_03]: Now that appearance may be as a known object as an unknown object also.
[SPEAKER_03]: To understand this, remember the dream example.
[SPEAKER_00]: So, I think that was my second question, is the annun also a part of your mind, the experience of annun also is in the mind.
[SPEAKER_03]: And you said, annun and annun, annun means, annun is in the mind, annum Hanam is in the mind, Hanam is pure consciousness, but annum Hanam is in the mind, that annum Hanam is required for world knowledge and also for the generating Brahma Karavitti.
[SPEAKER_00]: Okay, I ask for the known, known and unknown.
[SPEAKER_00]: So I don't know what is there behind me.
[SPEAKER_00]: Yes.
[SPEAKER_00]: Unknown also is in the mind.
[SPEAKER_03]: Yes, the unknown aspect of it is in the mind.
[SPEAKER_03]: Yes.
[SPEAKER_03]: Okay, that is true.
[SPEAKER_03]: The whole universe exists as known and unknown to me with respect to the mind.
[SPEAKER_03]: But as with respect to pure consciousness, witness consciousness, the whole universe exists as object.
[SPEAKER_03]: No object, no object, mind.
[SPEAKER_03]: Already a mind has come.
[SPEAKER_03]: All right.
[SPEAKER_03]: One more point, let me just show here, it's important.
[SPEAKER_03]: I forgot to mention, after enlightenment, when you realize, I'm Brahmas, what's the status of the world of the mind and of Brahma Karavitti also enlightenment, very important to mention that.
[SPEAKER_03]: This diagram is actually not representative.
[SPEAKER_03]: It's an analytic diagram.
[SPEAKER_03]: An analytic diagram means conceptually we separate things to understand.
[SPEAKER_03]: But upon the enlightenment, you know what will happen.
[SPEAKER_03]: When we realize, I am Brahman, then we will realize.
[SPEAKER_03]: It's not that Brahman is there, then there is ignorance, then there is mind, and then there is British, and body, and senses, and object, no, no, no.
[SPEAKER_03]: We will realize Brahman is all of this.
[SPEAKER_03]: All of this is Brahman.
[SPEAKER_03]: This is Brahman.
[SPEAKER_03]: What do you mean by this is Brahman?
[SPEAKER_03]: Brahman itself was appearing as teacup, body, senses, mind, britty.
[SPEAKER_03]: Rope itself was appearing as the snake.
[SPEAKER_03]: Brahman itself is appearing as the universe, and the universe includes teek up, body, senses, mind, and also Brahma Karavritti.
[SPEAKER_03]: This is called Mithyatva Nishchaya, the falsification of the mind of the world.
[SPEAKER_03]: Therefore, what will happen?
[SPEAKER_03]: The question is, will you then, after enlightenment exist as a knower of Brahman?
[SPEAKER_03]: I know Brahman, no, no, no.
[SPEAKER_03]: The routine in the mind will come up, Pramakaravrithi, destroy the ignorance.
[SPEAKER_03]: And then Brahman manifests itself as limitless consciousness.
[SPEAKER_03]: This is, these are limitless means, what is the limitless?
[SPEAKER_03]: It means, these are not outside Brahman.
[SPEAKER_03]: So Brahman alone exists, a Kabeva Advaityam, this becomes clear.
[SPEAKER_03]: And what am I then?
[SPEAKER_03]: I am this one limitless Brahman, as is everybody and everything.
[SPEAKER_03]: This becomes clear.
[SPEAKER_03]: What happened to the Brahma Karavrithi?
[SPEAKER_03]: That's also falsified.
[SPEAKER_03]: No longer it's necessary.
[SPEAKER_03]: It is Sri Ramakrishna's removing a thorn with another thorn.
[SPEAKER_03]: A thorn is in my flesh.
[SPEAKER_03]: Sri Ramakrishna said, you take another thorn.
[SPEAKER_03]: A thorn of ignorance is in my flesh.
[SPEAKER_03]: Take the thorn of knowledge and remove the thorn of ignorance.
[SPEAKER_03]: And then you throw away the thorn of knowledge.
[SPEAKER_03]: You don't put the thorn of knowledge in your flesh now.
[SPEAKER_03]: I was the owner of the thorn of ignorance.
[SPEAKER_03]: Now I am the owner of the thorn of knowledge.
[SPEAKER_03]: No.
[SPEAKER_03]: Earlier I used to know the word.
[SPEAKER_03]: I was teak up no word.
[SPEAKER_03]: Now I am Brahman no word.
[SPEAKER_03]: No.
[SPEAKER_03]: Shankaracharya says, BrahmaIvaham, Dattu Brahmavith.
[SPEAKER_03]: I am Brahman.
[SPEAKER_03]: I am not the knower of Brahman.
[SPEAKER_03]: Why not?
[SPEAKER_03]: Who is the knower of Brahman?
[SPEAKER_03]: It's a person with the knowledge, BrahmaKaravithi.
[SPEAKER_03]: But the BrahmaKaravithi and the person who both are becoming appearance of what?
[SPEAKER_03]: One Brahman.
[SPEAKER_01]: Yes.
[SPEAKER_01]: Pranam Samaji, my name is Abhijith.
[SPEAKER_01]: Yes.
[SPEAKER_01]: Where is the ego in this picture or the feeling of I am?
[SPEAKER_01]: So if we say I know, do we say I know I?
[SPEAKER_03]: So the feeling of I am, we will see in the seventh verse.
[SPEAKER_03]: He will use that feeling of I am.
[SPEAKER_03]: Right now the feeling of I am is a written in the mind.
[SPEAKER_03]: Is it Ahankara?
[SPEAKER_03]: ego in the mind.
[SPEAKER_03]: It's a function of the mind.
[SPEAKER_03]: The pure, I am.
[SPEAKER_03]: The function in the mind, the hankar is associated with mind, senses body, I am the knower of the tea cup.
[SPEAKER_03]: That's the ego.
[SPEAKER_03]: But I am by itself separated from mind and body.
[SPEAKER_03]: Tea cup body mind will become one with the sakshi chaitan, with pure consciousness, witness consciousness.
[SPEAKER_03]: Vedanta wants to force us, see the pramata, bhakta, karta.
[SPEAKER_03]: We are already that effortlessly.
[SPEAKER_03]: Vedanta wants to force us from that paradigm of Pramata, Bhukta, Karta.
[SPEAKER_03]: We know the enjoyer, sufferer, the doer wants to force us from there to the witness consciousness.
[SPEAKER_03]: Yes.
[SPEAKER_03]: Let's wrap it up now.
[SPEAKER_03]: Now we have another session coming up at eleven at eleven.