Five Verses on Enlightenment 2 of 2 by Sw Sarvapriyananda at Vedanta Society Berkeley

former son Oliver the sano-kun up to Sahabi young car abhava they'd has seen our body the musta marbeth be Shawbury home shanti shanti shanti hurry he'll welcome you all to the second evening of this special talk on five verses on enlightenment I think most of you came yesterday those who have come this evening to attend this talk for them only saw me supply ananda is the head of the New York Center he came in this country in 2015 and was posted in New York Center as minister in charge in 2017 today we have an additional part many people actually requested us over phone and emailed us whether we have any Q&A session or not yesterday we did not organize our arrange for Q&A session but today we will have humanization question-and-answer session after the doc few things for Q&A session there will be 40 to 45 minutes talk and then there will be 15 minutes question of answer for question and answer we need only bullet question and you know that there will be only 15 minutes question-and-answer session so we cannot take we know there will be thousands of questions but we cannot take all the questions and if you like you can email to New York Center and sharpey ananda will be glad to reply those email those questions so please do that he's very firm to reply the email so without ado I request swami cevapi ananda to continue his talk and please welcome him with heavy applause Oh a Sir Thomas a Kamiya Thomas Oh module tier comma yeah Merton ma am written gamma y OU chant is shantih shantih whom leaders from the unreal to the real leaders from darkness into light leaders from death to immortality own peace peace peace good evening everybody welcome back and welcome to those who have come for the first time this evening I offer my pronounced and my deep gratitude revered Swami person Upland ji maharaj for affording me this opportunity we have a lot of work this evening before us so I'll get right down to it yesterday we saw the first and only the first of five verses on enlightenment and you must be thinking at this rate how are we going to get enlightened but that was the central verse the most important verse and what was accomplished in that verse is that two things two steps one is I am NOT the body not the mind on what principle not drishya was too I am NOT an object I am NOT a thing the subject is never the object so whatever this is a technique of practicing Advaita Vedanta whatever you can designate as this you are not that whatever I can cognize as this I cannot be it because I am the one which knows this so this book am i a book of course not this body this so I cannot be the body this bread clearly the spirit I cannot be the breath because this this thought I cannot be the start to because this thought this understanding even this vedantic understanding it's also this it's a function of the intellect I cannot be it as you go beyond push back as far as you as we can you hit a blankness black nothing but this blackness I cannot be it what I am really what we are really can never be designated by this and yes you cannot say we cannot say that we don't exist we do exist but not as an object so I am not there but the body why because this body and not the brain this breath and not the mind this mind notice that we are not saying that the body does not exist of the mind does not exist of course it does it's there the world is appearing the body is there - there but I am NOT it this consciousness why are we calling it consciousness even because one thing is undeniable whatever I am that one is aware of all this so I must be in some sense consciousness or awareness not in the normal sense in which we understand our thinking processes because that's also this but the awareness the norm objectified will subject that I am that was step one biggest step that's most essential but then the next thing that Shankar Acharya says sings about in this five verse in the first verse he says from if you remember from the highest god from brahma till down to the merest end i am the one conscious in all beings not just one consciousness in one body and mind but the consciousness is common to all bodies and minds we are one reality see we're tremendous claim that is far deeper more radical than all our claims of brotherhood or sisterhood that's almost always returning but here it's a claim as we are in fact the most fundamental fact of the universe about ourselves is that we are one consciousness whether one accepts it or not one understands it or not even to conceive the fact that Shankaracharya is saying it's an accomplished fact we are already one and forever one it's beautiful to think of somebody once wrote to me and say keep taking these detours but time permitting but anyway it's interesting it's relevant to do you remember that Malaysian Airways unfortunately they lost two aeroplanes few years back one who has which got lost completely and there's a funny story about a very unfunny incident they used to have an advertisement that fly with us and lose yourself it was an advertisement lucky they discontinued it afterwards anyway it's not funny there but the other plane they lost was if you remember it was shot down by mistake or something but people they were all people died and then somebody wrote to me the plane was from I think Amsterdam or somewhere and somebody wrote to me from Amsterdam I was in India at that time that my girlfriend was in that plane and she died there can I ever you know can I know her last thoughts there's a big touching kind of little email and I said what is advocacy so I said that fighter does not say that we can the last thoughts or any types of another person unless you are a telepath a Patanjali yogi might be able to know the thoughts of another person but whether that person the yogi will be able to know the thoughts of somebody else at a distance and the last thoughts that's doubtful but Advaita Vedanta says something deeper but you and your friend who perished whose body perished in that tragedy you and your friend are forever one at the deepest level of our being we are actually one so in that sense we are always one with all those who are beloved to us but Advaita Vedanta says all those are not relevant to you you're also one with them so there is no likes and dislikes here we are one with everybody in the universe so that was the second step was the first step not body not mind beyond body and mind witness consciousness second step one consciousness in all beings but now notice one thing at first the subject object distinction was to begin with at our level is I am the subject here and apart from this everything is other for me you all and everything else is separate from me after Vedanta this the pedantic discussion this kind of analysis now when are we the world of course is separate from me but this body is also not main mind is also not me I am the pure consciousness now when we have only done is we have moved the line of separation first it was at this skill now we have moved it back to consciousness now it still not non-duality has you noticed that it still consciousness and the not conscious universe I am the one consciousness in all beings but then what about the rest of it what about the world what about the bodies what about the minds what are they do we appreciate the problem the position we are in now right now it's still not non duality it's still not Advaita because now there's a difference earlier there was reference between me the person and everything else now there's a difference between me the one consciousness and everything else the world body mind and all of this so real non duality will now be established in the second verse the whole teaching of non duality will be complete here in the second verse I'm going to chant the second verse and then translate Bromham Java Jassa column chinma Travis Terry Tom servo Jaya he Jaya treguna yah Shh my uncle's Pritam youngest children Amati suka Terry me ta / a new male Chanda allows to so to do was to guru 88 harmony Shama brahma homonym java casa columns in mantra histórica what does that mean I am Brahman and this entire universe is an appearance of I the pure consciousness pure consciousness this didn't master consciousness alone literally if you translate Ching Mothra means consciousness alone I am translating that as pure consciousness and this pure consciousness in brahman are the same thing so don't be confused by the words I am Brahman I am this pure consciousness when that's good that's what we got yesterday but now what what's the new thing that you are saying this entire universe this physical universe out there including this body and the mental universe thoughts feelings emotions the external universe the internal universe all of this is not separate from me the consciousness I the consciousness alone am appearing as the object of consciousness you see a big step has been taken now instead of saying this is apart from me well all of this is nothing but me how is it is possible we have experiences which by which we can understand for example our dreams so you meet people you go to places there is space and time and people and events in our dreams the moment we wake up we realize all those people that nothing other than the dreamers mind my mind alone projected then all those places the space and the time and the events all that I dreamt about them and nothing apart from my dreaming mind is that not true exactly the same in as an example exactly in the same way not that Advaita is saying that my mind is dreaming of this universe no that would be subjective idealism if you think what subjective idealism you're living in Berkeley subjective idealism is connected to Bishop Berkeley afternoon is the University in the town name dr. Bishop Berkeley yes yes so this is the space is named after the greatest subjective idealist of them all so everything is a projection of my mind just like a dream so that would be subjective idealism but are doing those not subjective idealism it is saying that even the mind is a projection in consciousness so mind and body and the universe they are all appearances in consciousness just as dream the objects in my dream are appearances in the Dreaming mind like that example just as all the people and the objects in the Dreaming mind do not exist as a second thing apart from the dreamers mind similarly this entire universe which I experience does not exist as a second thing apart from I the pure consciousness not either mind I the pure consciousness so the whole thing appears in consciousness not as a second thing apart from it somebody asked a teacher in the Himalayas wait a minute they're asking in Hindi wait a minute you are saying that I am every man in this entire universe I spread I am all over but but I'm so lonely I'm here I'm not even there how can I be everywhere how can everything be in me I'm just sent right here I'm not even there and the answer was the teacher said ah but here and there are they not both in your experience what does it mean imagine if we were dreaming and my dream suppose I'm standing in this big church and I clearly see I am Here I am not there but then I wake up what will happen the entire church and here and there would have been in in my mind only so all of time and space notice that it is all experienced in awareness consciousness this is non duality Brahma Muhammad amjad qourshah columns in Madras the rhythm the entire universe is an appearance in consciousness you take a step back and think about it what is the relationship between consciousness and its objects let's put it in the most you know most scientific way we can do it in today's world what is the relationship between consciousness and matter here is matter this is matter bodies matter and I am aware we are all aware what is the relationship between the two are they the same does one come from the other are they different so there are different answers which we get from in in Indian ancient Indian philosophy the first one is that consciousness comes from matter one one option consciousness comes from matter the second one is matter comes from consciousness third one is neither come from the other they are parallel realities they all exist together the fourth option is both are in both our Wyatt and the fifth one is the Advaita gumption let's quickly take a look at each one what do they say what is the first one that consciousness comes from matter who says this the materialist says this the ancient Indian materialist said the body is made of elements and somehow it produces consciousness now our modern materials say exactly the same thing in a much more sophisticated way that here is the living body and in that there is a nervous system and a brain and somehow the nervous system and brain are producing consciousness so that's the state of art explanation of consciousness in today's world and you might say why should we not stop right here what the neuroscience is telling us stop there why go on to all these ancient philosophies the problem is that we don't have the slightest clue how this body and this living brain produces consciousness you might say no no just a minute the neurons are functioning and the neural activity of the neurons produces consciousness yes but now if you ask neuroscientists the answer will be there they've got something called promise le materialism promise Airy materialism is that it is matter which is producing consciousness and it is true that we don't know how but we will know give us 30 40 years we know this is really the answer then have got from some of the leading race leading minds a philosopher who is also a biologist in NYU heat only this that I am firmly convinced that it's living tissue produces consciousness living brain and nervous system produces consciousness how it is also truly he said that we don't know exactly how but his example was this let me put it to you and very interesting example by some of the leading scientists today material reductionist scientists who want to reduce consciousness to matter the argument is this interesting argument a hundred years ago life was considered to be a mystery and it was thought that nobody can explain what life is it's a great mystery and then the scientist and philosopher he told me today we understand life the processes which we call blanket turn life that those processes are understood down to the molecular level so we understand it now 100 years ago we did not understand it now we understand almost a great deal about about how life comes about in terms of absolutely material very sophisticated activities going on in living tissues what is called life we understand that similarly right now we don't understand how neurons firing in the brain can produce consciousness but give us 30 or 40 years we will understand promise early materialism what would we learn to say to that what would a great to say to that advaitha has an interesting in immediately the answer will be what you sale about life and what you are saying about consciousness they are not not on parallel they are not it's not a good example it's what is called in philosophy and category mistake why is it a mistake notice but the clue which Shankaracharya just gave us anything that you can designate as this you are not that now on life can you designate life as this life yes so this life is explained here is like very good this life is explained in terms of this matter so this explains this no problem one higher mental material process is explained by a lower level material process and update the made on to understands this perfectly in advaitha made on the life is prana and that's also material and objective but consciousness Chaitanya pure consciousness can never be knitted by this so when you say I will explain consciousness in terms of brain brain can you collect this brain yes so brain is under the category of this object and your consciousness in in the category of subject can never be objectified you are claiming philosophically speaking it's a big jump we are making that the pure subject which can never be objectified can somehow be explained by objective processes in neurons big bling you have to walk the talk show me how it is done and I am NOT alone luckily at this time if you google hard problem of consciousness this is exactly what is called the hard problem of consciousness in fact the term was coined by David Chalmers who's the head of the mind brain consciousness unit in NYU and he's right there he says how can broadly objective processes just like what's going on in this building in the electricity similarly things are going on the body how can they explain speakers first-person experiences subjective experiences none of these objective items have inner feelings and perceptions and yes you do I do how so he calls just a hard problem of consciousness and his answer is I may come to his answer but he says that see you cannot explain it by objective processes it just google it it's a very big thing the hard problem of consciousness now of course it's very divisive because there are a lot of people who are against it the scientist whom I spoke to I said what do you think about David Chavez hard problem of consciousness he said no David Chalmers he comes up with one idea each worse than the earlier one not true but anyway so it's a huge debate at least it's a debate it's not just something in ancient India 5,000 years of or 1400 years ago in Shankar Acharya it's a very current cutting edge cutting edge debate in consciousness studies today we cannot explain consciousness in terms of matter that's one position I'm gonna those who say no we can but how they don't have an answer like yesterday I gave the example of step 1 2 3 4 5 step 1 2 3 lot of mathematics that fight lot of mathematics in between step 4 is miracle America so consciousness in terms of matter very difficult to reduce consciousness to matter step 1 that is one option the second option was matter is produced by consciousness who stays that who says matter is produced by consciousness all theistic religions say this theistic religions say that matter is produced by consciousness when did they say that one common feature of all theistic religions Christianity Islam Judaism in Hinduism you have my stove ISM same ism shaktism all the religions which are God centered you know what one thing they make God is the creator of this universe what does it mean God is the creator of the universe all that we considered to be matter and energy and time and space has been created by this deity now if you ask make it philosophical is this deity is this god of yours the claim you're making is this God a conscious God and unconscious God everybody means me no no no no God is conscious so consciousness is created matter this is the theistic model the third model is that neither has created the other they are consciousness exists fundamentally and matter and time and space and energy also exists fundamentally who says this Sancha preclude the purusa prakruti is nature literally means nature time space matter energy their eternal realities and purusa means pure consciousness that's also an eternal reality and the to exist really matter exists time-space all of it exists and consciousness is also a present all over and this is also David Chavez view if you google he is talking about tan psychism he says that we have to be ready for a crazy idea what's the crazy idea that as matter energy time and space are fundamental similarly we had to be ready for the idea it's quite possible that consciousness is also fundamental in nature not made out of matter it exists by itself it causes in tank psychism he's talking about it now the 21st century and cupola and Patanjali talked about it five or five thousand years ago but same idea and psychism of course he is heavily criticized for it he it does not face him in one one interview he says that if you think about the hard problem of consciousness long enough you end up either being a pan cyclist or going into administration so that is the third option consciousness and matter energy they all exist parallely not one from the other the fourth option is the Buddhists and Toki I was talking about yesterday the Myakka Buddhists in the line of Nagarjuna they say consciousness in the sense of self is also empty and the object side mattered time space energy is also empty soon near the void what that emptiness means that I am NOT going to go into but that's another point of view and the last one is the advaitha option where it says consciousness alone is the reality in which time space matter energy appear now I am going to prove this that you the consciousness are the reality and whatever you experience as this appears in you the consciousness not here the body not you in the mind but you the consciousness will see two approaches to proving this but before we go into the approaches let me give us the simplest proof the simplest proof is this that what is your experience whatever you have experienced as object have you not experienced it in your awareness from the from any any kind of experience it's always possible only in awareness it's a simplest fact of our life and yet we do not notice that all right two approaches to proving what what are we trying to prove you are claiming or advantage claiming that the entire universe which seems to be so solid how there is an appearance in consciousness is not apart from consciousness does not constitute a second to consciousness non-dual not - how do how do you say that can you prove it one is the classical Advaitic approach based on text if you ask a pundit a classical scholar in India he will say this and the second one will be a more philosophical approach may be more suited to a modern type so two approaches quickly the first approach is text based if you ask a classical scholar that scholar will say or you want me to prove that the universe is nothing other than consciousness okay in the venetians specifically for example ty tyrion venetian there is a line which says test Magua a the smart man aha arkasha samatha from this Brahmin which is none other than the Atman Brahman means this this reality Brahman which is none other than you the self what happened space emerged and then Akasha why you why you love me Agni repeat Eevee from space emerged the wind and from that emerge fire from that water from that emerge the earth and the five elements were created and from which the entire universe has been created so now if the five elements have emerged from the Atman from from Ramana Rahman which is pure consciousness then Atman pure consciousness becomes the cause and all of these five elements they become the effect in sanskrit karana and cardia cause and effect no different from say if you take the root as the cause and you make it into a podium the podium is the effect the material out of it it males is the cause and the podium is the effect okay so so this whatever the cause is it must be present in the effect if you make a table out of wood you can be sure that the table is wooden if you make in a classical example a bust out of clay you can be sure of one thing you don't know what can impart it to with me but you can be sure of one thing the pot is clay obviously if there is a wave in the bay out there in the water out there is a wave you know whatever the wave is a you can be sure it's water obviously because if the cause is water the effect is going to be water if the cause is clay the effect the pot will be clay if the cause is wood the effect the table will be wood there's no doubt about it if the cause is pure consciousness the effect will be pure consciousness so what you experience as the five elements in primitive cosmology space and air and fire and water and Earth's now will have 170 hundred eighty the periodic table and everything but anyway whatever you experience as object if it has emerged from the subject then it also must be in some sense pure consciousness alone and therefore proved what was what were we trying to prove don't forget that this entire universe nothing but pure consciousness if it has emerged from pure consciousness then it must be the new pure consciousness is the cause and this universe is the effect so this universe must be nothing other than pure consciousness though it doesn't look like that now at this point and it's not a really unreasonable also because after all when we dream for example we dream of people and places and houses and things and events and dogs and cats and here the fact is all of those are mind in our dreams they look pretty solid if you try to dig in into into the ground in your dream I'd say oh is this is mind you won't mind mind that but it's a practice fear my the dreaming mind has dreamt up all of that consciousness alone appears as its object now at this point a modern mind will object pardon the pun with the object all of this is based upon a text you quoted from the opposition and derived it from there Upanishad said the five elements have emerged from consciousness and so the five elements must be nothing other than consciousness fine but suppose I don't believe all that to an ancient mind the opening shots being path a part of the Vedas was proof scriptural proof in Sanskrit shooting brahmana but now we may be fine with scriptures and texts but we would like independent reasoning philosophical reasoning can you give me some kind of reasoning to think that this universe which I'm experiencing is in some sense consciousness or at least is not apart from consciousness here is the reasoning very quickly how do we know two things are one or different what are we trying to understand is the universe one with me the awareness or is it really different and out there is it in mainly awareness or is it out there is it different from me the way to understand this is this is a technique there's a philosophical method and analysis in two things are all mazing periods together and can never be shown separately then you have cause to think that they they are in some sense one the example here is that one Swami give a very funny example that a person an elderly person who has a nice grin you're thinking is that though are they real teeth or out their dentures well only way to know because every time you meet the person the teeth are in the mouth so you don't know really the only way to know is if you pray paying him a sudden surprise visit and knock on his door suddenly unannounced and you come and he comes out with a grandfatherly toothless grin and the teeth are sitting there in the little box ah I see them separately so they are not one and they are not you know integral they're separate but if there's really literally no me of experiencing something separately from another thing you can never claim that they're really separate what is the proof that why am I saying this now think of anything objective anything that we have experienced in life our parents other people what food that we have eaten movies that we have seen books that we have read our bodies our own thoughts has anything ever been experienced apart from consciousness can amazing be experienced apart from consciousness of course not it's impossible it's a trick question because the moment you say experienced consciousness is built into the question how can you experience other than consciousness so a physicist was in New York he's our senior most member in the ashram bill Conrad he's 95 she said Swami I have designed an experiment to prove that things exist apart from consciousness what is the experiment simples in this rule we set up a video camera like this and we all leave the nobody's conscious here no consciousness when we come back and look at the recording you can see the hall is still there the church is still there everything's there you don't have to have a conscious observer so this was an argument against Berkeley after whom the University in the town are named somebody asked him if everything is in your mind suppose when nobody is looking when nobody is looking does that tree exist only when you look the tree snaps into existence that would be really odd but his answer was very interesting he said when nobody is looking the tree still exists why because God is looking and therefore he proves the existence of God because the universe exists only only as an object of a mind God's mind is always there so that's why the universe exists so that was his way of proving he was a bishop so he had to prove the existence of God so that we need not go so far just look at our own experience nothing can be experienced apart from consciousness what was my answer to to bilk Andre I said true when you set up the camera and you record this room and we later on come back and look and the room is still there when setting up the camera and leaving the room and coming back and looking at the recording all of it was in consciousness that didn't convince him so I had to give an example could it be I said bill could it be possible all of this experiment could it be possible in the dream that you dreamt it all and then you wake up suddenly you see everything that setting up the camera recording it and looking at the results of the recording all of it was in a dream that could be possible so why not here everything is in consciousness your entire experiment was in consciousness see this is how they're thinking it's a very radical way of looking at it you may say you're talking crazy stuff this is 21st century and don't forget you are on the those types of UC Berkeley well there's a 21st century philosopher gallon strossen who wrote a very interesting article recently he wrote that he called it the hard problem of matter so little tongue-in-cheek but very even very nicely written article he says in that article you can google it and find it the hard problem of matter he says actually David Chavez should not worry there is no hard problem of consciousness why they are always conscious Felix Pete and we are experiencing ourselves is conscious all the time whenever we experience ourselves we are experiencing ourselves as conscious by definition true or not but matter that's another question altogether Madame depends on my consciousness to reveal it and when they are investigating the so-called real matter out there the more we investigated with modern science particle physics the more it is disappearing before our eyes he writes that the men of the investigate matter from solid hard matter to molecules to atoms to electrons and protons to quarks to strings through purse strings whatnot it goes down further and further down where does it end we it's disappearing before our eyes he says he says he come matter in what has to be proved consciousness does not have to be proved imagine but then the reversal what is the proof that the universe exists we tell me what is the proof that the universe exists the only proof that you can give me anybody any scientist can give me the only proof is because I see it because it is revealed to my instruments because I hear it I touch it all you are proving is consciousness true or not all you're proving his consciousness where is the proof of matter so that was gallons trusses point of view 21st century philosophy not Shankara Satya 1400 years ago 1400 years ago Frank our Acharya says is entire universes and appearance in consciousness if you ask why does it appear it consciousness could have just left well enough alone just be consciousness and know why does it appear in this way this is a big question I will not go into it Shankar answer is answer is all of the sudden one change that of a trigonal age from my algorithm answered in advaitha always is Maya so somebody ought to exasperation said see it's no use arguing with you non duelists you neither say Brandon or you say Maya that's all your varied is exasperating talking with you guys so Maya which is constituted of the three gunas sattva rajas tamas because of that it appears but anyway we can explain it in other ways also it's an appearance because of that it unlisted anonymity so Katherine it ta paraded money one who has this firm conviction this clarity that I am this unbounded limitless consciousness he calls it the transcendental bliss socata a Parini circuitry transcendental bliss how do you understand it as bliss understand it as completeness both Naga as holiness why wholeness because if there is no second thing apart from you the consciousness then you are complete in yourself whatever seems to be another is nothing other than you then you are complete they where is your limit where is the limit to consciousness where does it stop there's no it stops here and the tip of my finger are we not conscious this knowing stocks at the goal iconic cannot see beyond the door but you are aware that there's something beyond the door that's also in your awareness what is not in your awareness so the entire object of experience is an appearance in consciousness and that is why consciousness is without limit so clutter a parade in t need money it is pure consciousness because there is no second to it there is no mixture in it let that person be a chandala or a Brahmin or whatever that person who has countess clarity about one's own reality that that person is my guru this is the second verse let me quickly go through the other verses before we go into the Q&A one thing here I would be failing in my duty if I did not mention that these verses are connected to the maha vaakya s' that's one explanation what does that mean all of Advaita Vedanta it's so simple that it can be encompassed in these five verses or it can be encompassed in one sentence what is that sentence that those sentences are called maha vaakya is great sentences great sentence is not in the number of words in that sentence but in the because they are profound or total omaha profound in meaning example the famous one which everybody has heard about is thought to AMA see that a lot that's from the chandogya upanishad but there are three others there are four which are taken as great sentences there are many such sentences in definitions but four are conventionally taken one from each of the four Vedas so thought to AMA C is taken from the chandogya upanishad that thou art which is from the sama veda then pranayama consciousness is brahman that is taken from the idea which is from the Rigveda and then a homonym asked me I am Brahman that is taken from the Brethren ikebana ship which is from the yajurveda and then finally I am Atmaram this very self is the absolutist is Brahman that is taken from the mandu cube initial which is from the atharvaveda and they all being the same thing that you are that absolute but we are actually that absolute and the theory is each of these verses is connected to one maha vaakya so the first sometimes the collection is clear sometimes it's obscure the first verse connection is very clear we talked about consciousness so it is connected to that that that maha vaakya consciousness is brahman branham from that is used that is the connection in the first verse the second verse is even more clear it starts off with the maha vaakya Brahm Reena I am Brahman clearly that maha vaakya I am Romanus is the theme of the second verse the third verse the connection is more obscure let me read the third verse Ashwin eshwara may wish to Alma Keenum nice Giovanni randomly shot all Hashanah which a discrete Impreza haha some in my epoch a product our summer items of apples it gave money Sharma what does it mean Joshua Ashwin astronomy bhavish to a McCollum this entire universe is continuously changing is destructible it passes away everything that that story about the Buddhist monk who came to the transience of life impermanence of light the Buddhist every become is so this Buddhist monk comes to the king and the complaints you know I have so many troubles the enemies have surrounded the kingdom and the rains have failed we have famine in the kingdom and the ministers are incompetent and myprint the prince my son doesn't seem to be interested in you know learning the ropes of being a king and all of that so it's all terrible and the monk said Oh King this too shall pass okay ten years later the monk was again passing through that Kingdom and he met the king and asked the king how are you and the King said all by our blessing so he said everything has turned out well the enemies have become friends and they were plentiful reigns and there is a bountiful harvest and the ministers have been replaced and the prince has grown up to be a wonderful young man who is very interested in learning so it's all good and the monk said you know King this too shall pass so shush - unless you are a male official McCallum does that same definition there are realists and a pessimist and an optimist a pessimist is one who sees the long dark tunnel ahead an optimist is one who sees the light at the end of the tunnel and a realist is one who sees the long dark tunnel ahead and the light at the end of the tunnel and the next dark tunnel a all this is continuously changing just one last forum to be destroyed tomorrow to be lost tomorrow and this is understood this whole teaching is understood by the teaching of the Guru the Guru teaches us and me honey remember marauder but all this is grounded in the unchanging pure consciousness which I am always concentrating on that centered in the truth nearly we are - and our panel near Biagio means without crookedness in the pure of mind and shan't ahkmenrah means with the peaceful mind these are the two qualifications in Vedanta we talk about fourfold qualifications but literally they can all be reduced to two things a pure light and a calm mind and those two are also connected a pure mind can be a comment with that kind of a mind approach the Guru and listen to the teachings now how is this connected to a mahaki a great teacher great sentence the Maharaja here is supposed to be tucked to a mercy that thou art so I said it's an obscure connection what is the obscure connection who says that thou art the teacher says to the student that thou art so it says here hearing from the teacher so that kind of an obscure connection that the teacher what have you heard from the teacher that thou art of course a lot of Vedanta but the basic idea is that thou art and butum know each other's freedom brother Madison with my power ok all accumulated Karma's which are given results in the past and which are about to give results in the future all of them are burned in them in the fire of enlightenment that means this is the last light they will be no more births produced by accumulated Karma and this life the remaining part of this life is is prana the high as Samantha Tom suave apoo surrendering this body as long as it lives surrendering sunder surrendering it to the remaining karma prarabdha karma so this all whole theory of activated karma an accumulated karma I'm not going into that so anyway they can under put it very beautifully what is the attitude of the enlightened person to this particular body because I now know that I am NOT the god but still this body appears after enlightenment also everything the world will appear exactly as it is body will also appear mind will also appear but I know I am NOT it then what is my attitude to it Swami Vivekananda says he then no more how body lives or dies karma will floated down let karma float in town go now from place to place and help them out of my ass behaviors that way he puts it so that's the life of an enlightened person that's exactly what Shankar Acharya is saying 1400 years ago this is my firm conviction fourth verse yadi Lee Jung Narada without the Hama Cantus photography yet pasa Rida action of a Shia the photo voce Donna Tom bass JP de tucumán Dahlonega smooth Tim Saddam Hawaiian yo-yo beta mana so he could be a shaman he charmer that one consciousness which animates lower animals and human beings and the gods it's a one consciousness which runs through all of them which I see very clearly now I understand a grasp very clearly now by whose light mind and the senses and the body are illumined though they are not conscious in themselves so the consciousness which we feel now right now is not the pure consciousness in itself it's a reflection in the body mind system by that light that light Tom Haas say it's like the Sun hidden a cloud what is the cloud not knowing not understanding this that's the cloud now screw tinsel our Hawaiian notice that even when the Sun is hidden by a cloud even the crowd is living by the sunlight the Sun behind it reveals the cloud which is riding the hiding the Sun similarly even though I do not know myself as pure consciousness everything I know what I see and hear and smell and taste and touch is because of that pure consciousness it's light is revealing everything in my life that shining everything shines by its light everything is lit up you only live in tomorrow so we so the yogi who is absorbed who's centered in that one consciousness such a one is my guru this is my firm conviction this is my wisdom last verse yet so cambodia shall shatter in a chakra rita yet cheating it around prashanta colony love do Neera Neera Taha yes mean it you're so calm Buddha glittery from Haven up from the wait yeah gosh it's a serene Robin Rita pada new number Nisha so this fifth verse concentrates on one aspect which is often neglected the åland aspect the Bliss aspect it says that ocean of bliss whose little spray a little spray from that a few drops from that even the gods are made up to that kind of place that entire ocean of bliss I am yet alliteration the colonial abdominal liberal Rita in the enlightened ones mind this is continuously revealed imagine one great teacher says why are the enlightened so happy all the time effortlessly because he says imagine that you've got everything to be got in life suppose you've got it you have done everything that has to be done in human life suppose you've done it you have no room everything that has to be known in life with these things having got what has to be God having done what has to be done having known what has to be known having got what has to be got in time you never said got it because it is none other than Brahman having done what has to be done you have attained enlightenment that has to be done that's done having known what has to be done I am Brahman you know it now clearly wouldn't you be happy somebody said once when I said this somebody said no I would be bored do nothing what to do no the proof is you look at the lights of the those you can see that to be enlightened look at their lives there is one thing they were not is born they were really full of life full of joy as long as the lid they lived fully ingersoll the great human is here Swami Vivekananda met him and Ingersoll say I don't believe in all your religion spirituality I believe in squeezing the orange of life dry you know getting every drop out of it and Vivekananda said I will show you a better way of squeezing the Torah yes mean it is a combo Daaga literally from havana from have it in that infinite ocean of bliss one was become one literally melted away into it Kali 30 then a beautiful trace from of it from being an optimum of it that one is not an owner of problem that one is Brahman I'm reminded of mr. Gupta some of you may have read I am that I am that I think yes I am that in fact yesterday I was at the same conference in science and non duality conference in San Jose and the gentleman who organizes it he said you know where I got this idea the sand conference he says you know where I got this idea I got this idea by reading the circuit that does I am that and then I started this in a small way now it's become a huge thing now all over the world anyway now this nice area that that was regarded as an enlightened person somebody asked him somebody said oh you are a Brahmin magani or nowhere of Brahman and I forgot who tended to be quite rough he snapped at him always to teach he snapped at him you're insulting me this man poor man sit and insult it's the most it's the highest praise we can give in our culture that you are enlightened you are a lower of brahmana no it's an insult I am NOT a normal wrong man I am normal yes this is exactly what is being said here but I leave enough drama with if you say the enlightened person the one the cane opening shots is the one who says I know does not know the one who says I do not know knows of course it's not talking about the man on the street it's the person who has is totally trained in Vedanta and as practiced and is a spiritual practitioner when that person says it I do not know he means he or she means it cannot be known as an object I am that I am NOT an all of that from have it not remove it not a knower of Brahman from anyone from definitely prominent but not an order from your question whoever that person is trained Carrozzeria says arrange a vendetta Buddha there is no doubt in my mind he is worthy of being worshipped by the gods so this is these are the five verses on enlightenment thank you for your patient hearing thank you very much we will now go to the Q&A session so I guess I'm sure you're not lots of questions as the Swami said we have actually something called ask Swami in the Vedanta Society of New York and you can send your questions there but right now we have a holder of monetary among questions because I'm not in New York right now for this year so a lot of questions have accumulated I think they have put 300 or 400 questions so right now we are trying to stop the questions from coming in but you're free to come here and ask questions please come in the volunteers will guide you please come up and make a queue there and and come up and ask the question so the first person whoever is in the queue can come up and ask the question yeah so it's one person there and others can also come up please tell us your name and ask a question yes what do you mean by reflected consciousness of borrowed consciousness this the Sanskrit term for this is G De Aza literally means shadow or reflected consciousness and first of all located in your own experience when we look at our own minds in fact when you look at other body it's not just a body it feels alive it feels over here Upanishad says I am aware up to the tips of my nails arnica grant up to the tips of my nails I'm aware this awareness is a Brahmin know right because look at the language this awareness anything that has a tinge of objective that cannot be Brandon interesting in science that which is objective is real and subjective has to be left out the object name is a dirty word in advaitha if it's objective it must be false so this awareness that we have in our body and then you get the mind thoughts feelings emotions one thing that's common to them they are all they feel very aware they feel full of awareness consciousness so that is reflected consciousness we are aware that it's them it feels a very conscious what is that reflected consciousness where does that come from if you are aware of that consciousness then that consciousness cannot be the original consciousness this is a problem we think about it like this when I look at the mirror the two faces not that I have two am two faced but there are two faces one is the one I can see in the mirror and the one is the real one here now warning in seeing the mirror is not the real face it's a reflected face and what is the real face I cannot see it directly very interesting the advantage of the reflected I can see it the disadvantage is it's not real the advantage of this face is it's real but disadvantages I cannot see it directly similarly think of the reflected consciousness as the face in the mirror what is it a reflection of if you can notice the consciousness in the mind and try to trace it back you will never get an answer to it you will just be that you asked the question how can the mind reflect consciousness the answer is it cannot first answer the second answer is it can why because after all in advaitha Vedanta what is the mind or the body or the universe ultimately it is nothing other than consciousness if it is nothing other than consciousness it's not something completely radically different from consciousness so it should be able to somehow be aware but it's a fact mind is aware body is aware they will leave it at that question yes [Music] if you understand my understanding yes now remember what is that waiter made on the perspective he sees of bringing a child into the world from that operating understanding after enlightenment what will happen to the world what will happen to your body what will happen to your relationships they will continue the way they are Advaita Vedanta says after enlightenment three things continue what are the three things the experience of the world will continue the appearance of the world will continue the world will continue to appear things will appear bodies will appear people will appear just the way they were appearing earlier one second you will continue transaction car will still work after enlightenment if you're thirsty water I could drink water it will fight your thirst it'll still work and so all all the uses in the world money will still buy things less and less every year but still buy things so transactions will continue and third language will still work so the names that you continue to use you can continue to use them the way we speak now we can't speak in fact our going to strongly encourage is used to continue speaking in a normal way after enlightenment enlightenment also because I see enthusiastic peoples all the time writing to me I am pure consciousness thank you very much Swami for your teachings I am pure consciousness in the body and mind of mr. Mishra I am writing to you who are none other than pure consciousness in the body and mind of serve every Ananda joined the mahjongg don't do that speak normally just behave like everybody else language will continue to work so in sanskrit the nominal name and form will appear in be maha the transactions will appear but then what is the difference difference is an answer to your question the difference is this you know that it is all an appearance in one existence consciousness bliss which alone is real and which you are now bringing the light of that understanding into your day-to-day activities all will come fear overcome clinging overcomes narrowness all the great problems of samsara overcome then samsara becomes Leela so all relationships parents husband wife children house holder monastic all of them can continue but all lit up by that awareness which you have got now your life will become a blessing and you will become a blessing to others yeah very good yes okay what is bliss happiness joy we all understand suka why are we looking for it well what we are looking for if you're looking for it it must be something that's Pleasant something that's agreeable something that's nice for us now why are we looking for it if you ask the deep answer is we are doing nothing but looking for ourselves our real nature is that bliss so what we are doing is looking for completeness looking for wholeness looking for infinity what we find unbearable is limitation no matter how rich you are no matter how really you are no matter how many relationships you have no matter you still want more now that is not the way to satisfaction there is no way of getting satisfaction of infinity from limited things you cannot find infinity in in finite things in samsara but there infinity you already are we are not we are not we are looking in the wrong direction look inwards how do you look inwards this is how spirituality teaches us to look inwards so we are really looking for completion we are really looking for in Sanskrit porn anthem and that is our real nature Plus kiss business does not mean like guest is neither mind yes now this is a very natural question to ask when you're studying Vedanta at one point everyone will come to this question are there different points the different ways of putting this question one way of putting it is who is seeking enlightenment if I am Brahman then who is seeking is Brahman seeking enlightenment another way of putting it is who is in ignorance can Brahman ever be in ignorance can the Sun ever be in darkness or third we are putting it is how the others put it is that I this with my the reflected consciousness which you are talking about all this is an effort from that reflected consciousness what can it resulting it's not real in itself so the answer is this never make these distinctions within yourself you are one it's not that sometimes you are Brahman sometimes reflected consciousness sometimes mind sometimes body sometimes this sometimes that no you are normal again throughout through and through Burman now right now this is a matter of theory something that I've heard something that I've read I might even be convinced by it but I do not see it clearly I cannot say honestly 100 percent at least to myself that I know that I'm wrong but if you did no problem so right now we must say that that same pure consciousness infinite unlimited consciousness is somehow not aware of its own nature somehow I see this mind and body and an awareness which is being called reflected awareness and I must make an effort to realize myself as I am so don't say what will be the result of the movement from a reflected consciousness what can it do no it's not a reflected consciousness apart from the real consciousness whenever there is reflect Christmas whenever wins a reflected face what will surely be their mirror of course but the real face they say what can moonlight do sunlight is the real thing what is moonlight sunlight it's moonlight there's no room light apart from sunlight it is only sunlight reflected from the moon they are calling it moonlight by convention it is sunlight every functioning of our senses seeing hearing smelling tasting touching functioning of our minds thinking believing disbelieving Shankar Acharya says here a modest general got Tata Steel mark masa the one who disbelieves and refutes all of this it is the consciousness of that very one when he says such a thing does not exist who is saying that that's a madman saying it because the mind is is not believing it or does not understand it but it requires that same consciousness it is an undeniable thing and don't separate say I am that I don't know it now I am trying to know it definitely I will be able to know it after all if I am pure consciousness how can I not know it ultimately I must I must know it I will be able to know it I am Bronwen already what can stop me who can stop me good yes [Music] yes yes very good very good I'm glad you asked this one thing I wanted to mention I forgot to mention that it was a dream it was all in my mind the only way to know that is to wake up snap out of the tree after that people they say oh there's lucid dreaming also yes you can do that but that means in some sense you're woken up now here is the thing to know to wake up from a dream we have to go from a dream state of the mind to a waking state of the mind but to wake up from samsara to wake up from ignorance you don't have to go into another state of the mind whatever state of the mind is it's always in samsara because it's a state of the mind anything that comes and goes cannot be enlightenment Brahman is not something that comes and goes it's always there even when we knowing it's it's there you don't know it it's there you believe in it it's there don't believe in it it's there once I mean I'm a lazy when you start in these classes would say to us in Hindi and translate a very volatile economic magic is a very strange philosophy oh sorry Oh Marvin da da da da da mano ya na mano - Miren whether you know it or not whether you believe it or not you are wrong Raghav it's got a no thought so so it's an undeniable reality within us now how do I know it so first point is you are not being asked to go into another state right now in this waking state here we can know it how do we know it we must awaken to ourselves as consciousness as awareness itself and that is done by this vedantic teaching what is the approach here study as hearing thinking about it meditating about upon it Shyvana mallanna needed to answer any kind of knowledge you want in Berkeley University here that's what you do you listen to it you study it think then upon it and then assimilate the teachings where you you absorb it let it simmer in it like vegetables are cooking after it's done you don't remove it immediately you let it marinate then you put a lid on it what's what's going on it's marinating so I am read it I have heard it I have thought about it I am convinced about it stay with it until you can honestly claim all my problems are solved yes [Music] [Music] right notice you see that we have different experiences if you are one consciousness but different experiences where does the different come in difference coming it comes in in different bodies and different minds is it not so different it requires different bodies different minds different perspectives to have different experiences consciousness in itself is one and the same and when you say evolved it's not that consciousness is evolving in in advaitha Vedanta consciousness cannot evolve it's an unlimited awareness but what can evolve is mind and body which are appearances in consciousness undoing the veil and is not against evolution of course in fact whether Vedanta or in many Indian philosophy evolution was understood in a in its own way in that way long time ago Manya williams who compiled the first sanskrit english dictionary he writes that these ancient indians were Darwinists a thousand years before Darwin so they but evolution is in nature Swami very kinda says it very clearly not evolution of God evolution of nature and the manifestation of God so it's a manifestation of consciousness and the way manifests through this network of Maya that evolves there is evolution there okay you're done but just ladies there ask your question yes yes [Music] Swami will become this complete work specially if you don't want all the nine o'clock news the four yoga's Gyana yoga bhakti yoga karma yoga Raja yoga Manisha Pancham is available on the net as a text and actually I have explained I have given a series of talks which was given in Phoenix earlier this year and somebody was there somebody attended here oh yes of course there were also there so those are all on youtube if you look at if you google Manisha Pancham you will find a series of talks which explains each verse in detail very good thank you so much thank you very much shiburin ohnkoji for delivering such enlightening speech on the five verses of enlightenment thank you all for attending lectures for these two days we are extremely sorry for not taking all the questions I know you have plenty of questions on of the philosophy but a dorito is the philosophy at the same time or three though is the way of life I would request you try to take a greater as the way of life not for intake intellectual jugglery but to make and see yourself as a transformed in the individuality which is the way of life please try to take on Twitter in this way so that we all can be transformed by the tremendous powerful principles of advaitha feel it think it digest it and let it allow it to transform our own life thank you very much for attending these two lectures thank you for the first charge first Christchurch scientist of giving us First Church of Christ Scientist Berkeley for allowing us to organize these two days lecture series this is a beautiful ambience and the church and I thank the organist of this church mr. William bluetick he is not here he left for playing this beauty pipe organ so actually the very short notice we caught this church because when we found that the registration has crossed the limit of our capacity of with of the society Barclays auditorium so we had to contact with this authority of this church and kindly they have allowed us so thank you I convey my gratitude to them and you know we have two centers with of the society Berkeley and we have another Center in San Jose trying to keep predict it and keep contact with us thank you thank you

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