02 Swami Sarvapriyananda Manisha Panchakam Session 2 Verse 1

Oh Oh sir Thomas and gamaya Thomas Omata Yamaha Richard returns Amaya Oh Sean - Sean - Sean home leaders from the unreal - the real leaders from darkness into light leaders from death to immortality boom peace peace peace yes please come oh I was wondering it will start with the chant this car can I use the board can I use that [Music] [Music] vo speech a turn to [Music] Trevon my uncle Vito did it all mati so gati nicked a party near money turned all those dos I don't we chose to go to Harmony Tommi makinen [Music] need a target on [Music] [Music] [Music] [Music] [Music] [Music] Oh Advaita Vedanta is in spite of its vast literature and ancient traditions it's very easily summed up and it summed up in brief sentences a single sentence which sums up the entire teaching of Advaita Vedanta these Vedic sentences are called maha vaakya Mahalo Mahalo literally means the vast or the great and rockeo mean sentence it's a great sentence not in the sense of a long sentence the sense of a profound sentence in Sanskrit are Tata Mahon that means profound in meaning deep in meaning and there are many such sentences all of them mean the same thing they all mean the same thing ah-hum broom has me I am Brahman and that thou art this very self is the infinite all of them being the same thing that you are the infinite existence consciousness bliss there are many successes scattered throughout the Vedas but for convention from each of the four Vedas one such sentence is picked representative so there are conventionally speaking in Advaita tradition there are four such great sentences for maha vaakya and I did let me just write it down from the Rig Veda is this too small little bigger okay the from the in the in the Rig Veda in the IT reopen assured I'm writing in brief I still rare Upanishad the sentence is Paragon Umbra MA this is one one maha vaakya the sentence is plug an umbrella what does it mean consciousness is brahman my Brahman it means the ultimate reality the last the infinite so consciousness is the ultimate reality then the second maha vaakya would be even the numbering is is conventional it's there's no particular reason to 1st 2nd and 3rd but conventionally the Rig Veda is taken as the oldest of the Vedas in wine one sense that's why you start with that the second one let me put it this way why I'm mentioning this is the five verses which we shall study money shop and jáchym the five verses composed by Shankar Raja you remember the story he is confronted by the Chand Allah and he replies in these five verses the first four verses each of those verses is is based on one of these Maha Bacchus one of these great sentences forms the basis for each of these verses so the first verse which we will study now this foundational is based on this maha vaakya Paragon Umbra my consciousness is the ultimate reality the second verse which we shall study in the next session is is based on the Yahoo Veda maha vaakya Ambrym asked me the Veda is your Veda the Upanishad is the brihadaranyaka upanishad I'm not writing the whole thing which is literally the biggest Upanishad in terms of bulk and maha vaakya the sentence is a hum Brahm has me I am Brahman which all of us can legitimately claim I am Branton ah hum in Sanskrit AHA means I Brahm has me I am Brahman the third verse which we shall study again in the second session did I flip that too fast I am Brahman a humdrum has me that's from the Brethren a coupon assured so this is the this is the actual sentence Pahang Brahman has me I am running the beauty of these sentences is if someone asks you what's all this about just one sentence is enough any one of them then [Applause] the third verse which again we should study this afternoon third verse verse of Manisha Pancham is based on the sama Veda maha vaakya taught to Hamas's some Veda and that's from the chandogya upanishad sixth chapter chandogya position is the most famous maha vaakya taught to amma see that thou art that that meaning Brahman vow meaning you art that thou art or you are that and the fourth verse which we shall study tomorrow of the Manisha Pancham is based on the last maha vaakya three atharvaveda maha vaakya and it is from the man Dukie opposition which happens to be the smallest of the Upanishads the shortest and the maha vaakya is I am Atma Brahma I am Atma Brahma which means this cell which self-determine this cell is brown and the all you can see they mean the same thing this awareness which we exceed right now within ourself de sentient awareness consciousness whatever you call it this if you really know it as it is is the ultimate reality of this universe of all existence or I am Brahman can't get any more direct than that or that thou art the teacher tells you that reality ultimate reality is you or this very self is Brahman they all mean the same thing and each of the verses the first four verses they are built around each of these maha waka sometimes in the case of this third maha vaakya for example that time I see the link between the verse we shall study and the maha vaakya is rather tenuous but it's there you can find the trace there so let's four verses of the Manisha Pancham and the fifth one is a general summary of the whole teaching so that's what is going to happen the first one is built around consciousness this consciousness is Brahman which consciousness what we all feel within ourselves right now all right now as you can see in all of them you are Rahman or I am Brahman this very self is Brahman but it does not it does not feel like that I'm sorry very able to hear till now yeah but it does not feel like that we whatever Brahman is we don't feel very Brown and like the problem is that we are convinced we are convinced beyond any questioning that we know what we are I know that I am this body and mind I feel it that I am this this person this limited body and mind whatever I am I stop I know this much that I definitely stop here the limit of my existence is and the tip of my finger you know on a Capgras the venetian says i am i extend till the tip of my fingernails beyond that not me it may be you or anything else but I stop here this is my limit this is what we are convinced about and the Upanishads in Vedanta insists we are wrong we are deeply deeply wrong Swami Vivekananda here in America he would often say he would meet his American disciples sometimes he would say with a touch of pathos if only you knew yourself as you truly are so this is really the task of Vedanta to investigate what we are so all of these maha vaakya they all start with us it's not an investigation of the world outside but the investigation into ourselves into what we are who we are or what we are claim is that we do not know ourselves as we truly are I have repeated this earlier but I really like this quote from Mark Twain who says that it's not what we do not know that gets us into trouble it just we what we think it just ain't so that's what gets us into trouble I am Brahman or I am Shiva I am that ultimate reality just ain't so that's what got us into this trouble that's why we are in samsara the process of Vedanta it does not do really anything to you it just uncovers you discover something which was already there so you are not becoming Brahman you're not being transformed into God you know 50% and Bronwen 75% Brahman and now you have those progress bars in computers removing 50% 80% 91st and sometimes it gets stuck and goes round and round and it often feels like that in spiritual life seems to be stuck in going round and round and not 50 or 80% at 20% or 25% something like that it may be next life start all over again know the process of Vedanta is different I mean I cannot exceed explain it better Illustrated but better than this very nice story we introduced the washer man yesterday do you remember the story of the diamond and the washer man let's go back to our friend the washer man and if you go to a river bank in India and see the washer men at work you will see another character have to introduce another important character today the washer man's donkey so usually the washer man would go around with this donkey on which he would load the laundry and take it to the river bank and wash it and then they would spread it out on the in the hot Sun something like this outside to dry and then would neatly fold it put it back on the donkey's back and then drive the donkey back to home and next day he would go out on his delivery rounds and give back your clean laundry so that's how it worked so donkey is an essential part of it he's the transport the SUV now this washer man he's got this load of clothes he comes to the river bank a distance from his house in the village and then oh my god he discovers that he has forgotten to get the rope with which to tie the donkey now he's going to be at work on the near the river he can't afford to have the donkey wandering off that would be a disaster he would be helpless without the donkey imagine if your car just took it into its head to drive off by itself it can happen you know they are looking into it now the the Israel there's a self deliver self-driving cars and the way it would work is exactly like that it would be controlled by nothing other than your mobile phone you would say come and pick me up it would be far away it's some parking lot and then it will drive itself down pick you up and drop you up and drive itself away again and you have to call it with your mobile phone that's how they are planning it now it's a disaster how will he tie the donkey and he's worried while this gentleman educated man from the village walks past and he's he says sir I am undone what can I do I can't work I can't leave the donkey hear it you just wander off and that man says oh that's just easy just pretend to try it you know just let's go through the motions just like that yes yes just like that do it and so he does it you know he just pretends he's tying the donkey and the donkey is watching and this man takes the clothes of the donkey and retreats backwards slowly watching the donkey and the donkey is watching him too and he goes and he goes about his business looking back in the donkeys just there it's there munching grass or whatever but it's not moving and this amazing miracle is not to row up at all and when he's done the clothes are dried and folded he brings it back to the donkey and says hot move donkey doesn't move and this is my god what have you done is black magic and he runs to that man's house sir sir you put me put me in sore trouble now donkey doesn't move I can't go back home which is just easy you know you pretend to untie it yes and he goes back and he does that unties it like that you know pretends to and the donkey watches and then he says move and the donkey moves but wait the Vedanta works like that it may not feel like that it may feel that we are really tired to this samsara to this world to our problems but when it big when it works you begin to see I never was in trouble in samsara so I mean they began this beautiful poem song of the sannyasi line only is the hand that holds the Rope that drags the on all our suffering all our suffering line only is the hand that holds the rope that drags beyond then solution let go thy whole sannyasi bald he's talking to a monk let go let go thy whole sannyasi bowls a home that settlements so very beautiful for him but the difficulty is in letting go of the hold we have such a death grip how do you do that that's what real anta teaches gently it opens our grip finger by finger and so we will let go so the first verse of Manisha Pancham is foundational jaggedness sushupti issues futa Terra yah some we do dream but a yog ramadi people account annual profits auctioning signature dishes to eat eat dried up Pragathi us just eat it turned all of us to settle visuals - guru it page harmony sharma so what is it doing an investigation into our experience into our daily experience first of all talking about the very nature of consciousness not something our whole life is a series of experiences a series of experiences just pay attention to see has very small set of experiences like for example here look at the table and look at the book and maybe look outside at a cactus or something like that now you saw three things and each of these three things appeared to you the consciousness you can put it in this way each experience is different you experienced a book you experienced a table and you experienced a cactus maybe and all of them one after another all three they appear to you the consciousness you the consciousness yes of course through the mind and the senses you see a book you see this table and you see this cactus the objects are different one two three three different objects came before us but the consciousness which experienced them is the same it's like this light I hold up different objects a pen what you are whatever what is happening here here is a pen shining in the light now here is a book shining in the light and now here's my hand shining in the light pen book hand changed three different objects see one object second object and third object but the light which reveals all of them each of them is the same light exactly in the same way can we look at our experiences when we see different things they are all the one common thing is they're all appearing to me they are all appearing to you you are the common thing in all of these experiences by you I mean very specifically the consciousness of the awareness which experiences these three why only three objects or four objects throughout the day we see hundreds and hundreds of objects all objects they appear to the same pair of eyes and those and they reveal to the same mind and beyond them the same consciousness so they same awareness experiences sees all objects throughout the day why only seeing you hear sound and music and speech and noise and even the absence of noise and silence these are experiences through the year inputs come and they are therein in the same awareness that awareness which saw things that awareness hears things sensations external and internal smell twist all of the sense organs they bring in inputs and dump it into the mind and the mind is revealed is illumined by the light of consciousness not a material life at the light of awareness that light of awareness does not change notice what is changing the objects are changing your experiences our experiences are all different from each other throughout the morning throughout the day throughout our lifetimes we have a series of experiences the moment you say series it means the experiences are all different from each other but how does one experience differ from the other experience it differs because of the objects are different the things which we experience are different you saw a pen in the hand and the book they are all different from each other and therefore different experience but the awareness does not change it seems to change it seems to change because what is happening is when I see a pen and this image is created in the retina and some kind of optical nerves and to take it to the brain and then it's reconstructed some there somehow we don't know and present it to the mind and the mind there is a brick T of thought a thought current of a thought wave whose content is this pin it's a thought about a pen and that thought is revealed by awareness object sense sense organ mind consciousness consciousness is like a constant light and the various thoughts which come up in the mind are because of external inputs and that one constant consciousness which you are that that shines upon these thought waves and reveals them and gives us our experience in fact if you say define an experience what's an experience what's the most general definition possible of an experience wouldn't you just say it is consciousness plus it's object consciousness awareness eye and an object whatever that object is here is a pen it's an object and you are aware of it in between there's a whole process we know their light rays reflected of the pen goes to your eyes and then to the entire process of optical perception goes to the brain after which what happens nobody knows there's a there is some minut electrical activity in the brains in the neural in the neurons after which science stops but we know all of us know what happens because we experience it we see a pin it's a thought in the mind and that's revealed by consciousness so a series of experiences throughout the day and that constitutes our daily life in fact there is a beautiful verse in the punch of the she another pedantic text about written about 600 years ago in the first chapter chub despair ashada away dia wage a tree a jogger a protec turtle we've had thought that some with a group beyond the deity beautiful very precise verse it says all our experiences there are different sound shabd aha sounds touches special etc etc means forms which we see smells which we smell taste different perceptions and not only that go deeper thoughts desires memories so all of these they come and go there are distinct from each other they are all different from each other the different entities but the consciousness the word used is some with consciousness the consciousness which illumines them that does not differ that is one and the same throughout so it's like a one it's one constant light are you with me so far otherwise you can put a little chit in the basket there [Music] now what happens at the end of the day we fall asleep and this entire waking life shifts out of our experience and a series of dreams take its takes its place and in the dream we have a dream world there are people there are really experienced we we experience people and places and events taking place we are doing things things are happening it's a dream world I like a very construction a virtual reconstruction of our waking world but what we Dante is interested in is not the contents of our dreams your therapist will be interested in the contents of your dreams what Vedanta is interested in is what is experiencing a dream and the answer is exactly the same consciousness which was experiencing the waking same consciousness illumines the dream it is true that dream what is what's the difference between dream and waking from a Vedantic perspective waking is defined as when our sense organs come in contact with the external world that is waking and we experience that when the sense organs shut down and the entire virtual world is created in the mind which we understand only after waking up that entire virtual world is created in the mind that we call a dream in sleep but the point they want to make is in dream also the same consciousness continues same consciousness unbroken it continues thoughts change the mind has different thoughts any different feelings in it even the personality changes the person who is dreaming is actually sleeping on on the bed you are happily on your bed and asleep and you forget all of that otherwise you cannot dream and then you think maybe you're in Manhattan walking in Central Park or somebody said Calgary where it is 8 degrees Celsius and here it's 42 and you're rocking the New York the world has changed experiences change even the body which you are using there it it's a different body which is dreamt up because you're waking body is actually sleeping on bed and you are walking in Calgary in some other body there so those experiences are different but the consciousness which experiences the dream the claim is it is one and unbroken consciousness and then what happens you fall asleep deep sleep so waking dreaming deep sleep now there it seems consciousness has stopped it's like you're not aware anymore but Vedanta claims that it is not isn't an absence of consciousness valent actually makes the claim that consciousness continues in deep sleep in fact one good way of of appreciating what way tantum means by consciousness is to look at the deep sleep experience not fall asleep in your waking state now look back upon consider the deep sleep experience and think in what sense is it an experience if we can think understand in what sense we can call deep sleep and experience we'll begin to understand what consciousness what Vedanta means by consciousness Vedanta does not mean by consciousness thoughts thinking does not mean by consciousness feeling does not mean by consciousness ideas and conceptualization because the depth the difference between consciousness and the mind is not sharply defined in modern parlance you see when we generally talk about consciousness in our common the way we talk or even in consciousness studies unfortunately the problem with modern consciousness studies is the difference between mind and consciousness is not appreciated so what do we mean by consciousness in our general well I am thinking so it is conscious I am seeing speaking and his conscious I am aware but generally we mean the activities of the mind and the body and the senses the conscious mind body and senses that's what we mean by consciousness Vedanta makes a very clear distinction between conscious and it's objects what's the distinction very simple once you know it you can apply it it's like a sharp knife which you can apply it to distinguish consciousness from everything else what is that in your own experience in our own experience whatever we can classify as this in your experience whatever you can label as this that's not consciousness that's an object it's an object that which is not an object that which you cannot call this that is consciousness it's very elegant it right in your experience can you can you look at this now we will we can try because we're going to go straight into the heart of Vedanta in three four steps right now in your experience it's one thing to understand it in concept conceptually but actually another thing much more powerful to viscerally experience this thing in try it right now look at most of us we have pain so you can just look at this one can you call it this pen then this is not consciousness and so yeah of course what are you talking about it all right all right we'll go slowly the eyes with which you see this pen can you call them these eyes or this eye of these eyes can you can you say that yes so this is not consciousness now your closer home now not not so cocksure anymore this is not consciousness because I can call it this now the mind within which is thinking what is he saying what is consciousness this is a thought right can you call it in your own mind experience it in your own mind can you call it this thought instead this is the happy thought this is a depressing thought so this can you can use the word this for the thought then the thought is not consciousness what is experiencing that salt tribe introspect inside right now what is experiencing that thought you will find if you try to do that beyond the thought you will notice if you do it yourself you will find a blankness you just find an absence of thought a blankness true or not now we are very close home can we say this blankness if you can't say this blankness to whom or to what is it dis blankness you can't catch it if you catch it in becomes this but - what is it this that is itself not consciousness but it points to the real consciousness - what what our real nature is let's try it even more viscerally even more concrete just follow this I'm going to ask you to locate yourself this pen this pen very close we'll go step by step this pen okay pen is here you're looking at it baby steps where are you simple answer where are you where here there there you are okay there you are alright you are watching this pen with the eyes right blink your eyes to get a feel for your eyes blink your eyes right so there are the eyes where are you with respect to the eyes where are you just locate or now you cannot point it out you are in there somewhere I am follow this you do it yourself I am in there some somewhere experiencing my eyes blinking is it not okay this eyes are part of the body this body is experience the body is here where am I somewhere in the body experiencing the body are you with me all right now subtler notice we have gone from the object to the body now I am somewhere in the body embodied experiencing the body as this subtler breathe in and breathe out like the morning meditation we did mindfulness there is the breath did you notice it with respect to the breath where are you circular inverts experiencing the breath somewhere inward subtler than the breath to you the breath is an object to me in there the breath is an object which I experienced right yes now this thought this thought I am breathing I breathe in and breathe out and the thought comes in my mind that was an in-breath that was an output this thought with respect to this thought where am I where did I experience this thought from where did you experience this thought from somewhere in inward subtler than the thought true or not alright even subtler even more inwards this understanding this understanding that I am inwards and the thought is something that is an object which I experienced this understanding this knowledge I am thinking this kind of understanding this is also an understanding this is also an object which I'm experiencing with respect to this understanding where am I like experience that first person experience and beyond that understanding if you push further back that back that blankness with respect to that blankness where am I the experiencer alright so we knew you're comfortable just come back again back to this world what did we just do those who know we can't you know if we just did punch a co Chevy Vega the five sheets next terminal world the pen fine then the first sheet which sheet means Vedanta says we are covered with five sheets the real eye consciousness is actually it's as if it was covered by five sheets as if what are the five sheets first the body under microtia yes first the body go deeper Brown am ia kosher go deeper the thoughts Manoa my kosher the very understanding itself which we are using right now big Gianna my caution would be intellect understanding push further we'll just come to a blankness but even that blankness is very subtle point even the blankness is experienced as an object true or not if you say Swami and there is nothing more than that it's just blank ah but your experience blankness what experience blindness so as you turn inwards from that blindness you can find no other object if you can even grasp if you can even grasp that the blankness is appearing to what that one is not an object that one you cannot call this you cannot label it as this what I'm trying to say here is we are talking about a matter of fact not a theory not not guys some kind of abstraction let's take it at each stage you know we think that yeah it's a matter of fact but there's something to be enlightened about to realize later on when I becoming fully enlightened person a Buddha no you can do that but you can post that will only be postponing it and if you do not do that who knows will be enlightened right here in this session you need not at attend sessions to this pen which represents the whole world of objects the material objects is is it a fact or not I mean you don't do it right on that oh it's an appear in this Maya and we don't do that just now would you call it a fact and then this ball that you are sitting here on the on the chair would you call it a fact yes then come back to the body this body would you call it a fact or theory fact and a breath factor theory not all of you seem to be convinced very important to breathe is a good idea always to preheat fact and of thought yeah yeah it's a fact that that thought you know that's out that thought was a factor is it's theoretical it's in fact you thought it right now your introspection reveals it to you and beyond that the understanding butI fact if we try to push beyond that it come to a blankness an absence it's also a fact you experience it how can it not be a fact and if you are experiencing all this you must be the experiencer of it all how can that be theory how can you postpone that that after I become enlightened that will become a fact right now it's just a theory no it's as much a fact in fact more of a fact then everything else that you experience starting from the pen to the body to the breath to the mind to the intellect to the blankness beyond the intellect all are appearing changing and disappearing in the light of you the consciousness that is what we mean by consciousness and that continues in waking and in dreaming and in deep sleep what is deep sleep why deep sleep is an important fact it's because deep sleep can be taken as an example as a counterexample that there is no consciousness in deep sleep no red anta says the deep sleep is not an absence of experience it's an experience of absence it's still an experience Vedanta says that when we wake up from deep sleep we have the this is a universal experience I slept happily I did not know anything I slept peacefully in every language in the world there's a corresponding extreme length of praise for I slept like a log you know deep sleep in Bengali we have gooniac Radha which means I slept like mud to understand that you have to understand the heat of Bengal which is as hot as this plus 100% humidity so if you go into deep sleep in that heat you'll wake up feeling like mud so that's better but deep sleep we have this in every language in the world and if we have a language if we are reporting it it must be an experience and yet remember it's how strange and experience is it because I don't experience the world in deep sleep I don't experience the body in deep sleep I don't even experience dreams in deep sleep I don't even experience I in deep sleep it's an experience of absence of everything but still an experience it's an experience like the blankness you experience now when you push beyond the intellect if you try intensely to shut down all thoughts it's not possible in the waking State but for an instant or two it's possible now that is a kind of a prefiguration a kind of example of deep sleep so consciousness continues consciousness continues in the waking illumining all your sense experiences it continues in dream illumining all the contents of your dreams and it continues after dreams when the mind shuts down waking State sense organs are functioning dream States sense organs have shut down but the mind continues to function in deep sleep State both sense organs and mind have shut down but awareness can't so all of this comes and goes and after that again the waking state or the dream state comes up so it's it's like a it's continuously cycles back and forth and that is what we call one day and one day that's the story of one day waking dreaming and deep sleep the contents of which are various sense experiences various dreams of course when we are having sense experiences we are also thinking thinking and feeling and desiring and enjoying and suffering and dreams and blankness and again making again dreaming again deep sleep now the Upanishads the Manisha Pancham says in all our waking jog-trot softness shook tissue in our waking dreaming and deep sleep through Tatara clearly unmistakably yaar some with good dream body that consciousness which clearly shines forth with jibbety means swell sport expands forth flashes forth and the word used is some with consciousness that consciousness which we which is shining on all our experiences as remember as not this consciousness anything that you can designate as this is an object to consciousness but you are not any of those objects you are this consciousness so Swami if your clicked careful you will say didn't you make a little jump here said you are saying that there's consciousness all throughout but how do you say that I am that consciousness the simple exercise which we did what you can designate as this the exercise this pen and I asked you where are you you see I'm there Here I am this body where are you somewhere in there I am somewhere in there this mind or the breath and then the mind and then the intellect and then the blankness always further and further deeper and subtler and inside the word for inside in Sanskrit is protect but kick is inward you always feel an in there even when you think a thought you don't feel I'm exterior to the thought you feel the thought is exterior to me I am shining on the thought the thought is not shining on me so this in remote innermost consciousness this is called some width and it is clear in waking and in dream and in deep sleep everything else comes and goes in the light of that consciousness but that consciousness is constant the different words used for it chit in transcript consciousness Chaitanya consciousness some with consciousness or sometimes just art MA the self the innermost self but the Atma innermost self many words are used but they all mean the same thing all right this is one process which we use now this is called the method of three states waking dreaming deep sleep our start Raya which are an enquiry into the three states and this is found in the open assured condom and oukie open Egypt is the shortest of the open is just 12 month rest most powerful of the Upanishads it uses this unique method look at your own experience daily experience of waking dreaming deep sleep and it will reveal to you that quiet apart from the from the waking world quite apart from the dream world quite apart from the darkness of deep sleep you are one shining awareness that's what you are that awareness in association with body and mind appears as the Waker and experiences the waking world right now that awareness in association with the thought construct called your dream body the body in the dream experiences that is a dreamer experiences the dream world that awareness in association with just blankness and ignorance is the experiencer in deep sleep it does the person disappears basically so that awareness continues in all three states now second line of the verse Yarbrough Mahadi papilla cantata Lucia proto jagged sock shinny let's ask a question alright so I am NOT the body not the mind not the intellect not even the blankness beyond body mind and intellect I am an unchanging awareness that in itself is a big step really big step but how many such awarenesses are there how many people are here attending there in the the 75 so are there 75 plus 176 awarenesses it feels like that how many bodies 76 how many minds presumably 76 because our minds are different your knowledge what you know is not what I know your personal story which is in your mind is different from my personal story which is in this mind so the minds are different because the contents of the minds are different the bodies are different are the awareness is different two are the different awarenesses encased in physical bodies and subtle minds or is it one awareness how would do you know if you feel you know a preliminary answer would be yes we are all different so your awareness and mind would be different if you feel that in each body and mind there is a separate pure consciousness awareness some of it whatever you call it then this is the song Qian position the Sankhya philosophy the Sankhya philosophy says that consciousness is separate in each body mind so each being is a separate consciousness pure consciousness apart from body and mind but separate it's like so many lights with all different lights and each light spreads out in illumines the entire room but each light is different the source is different like that imagine separate lights the philosopher lightnings we know him as a mathematician calculus he his idea was something like this is ultimately he says each soul is a separate he called it a moon and monad it's very very much like the song Qian Purusha so each soul is separate and he gives every allocative idea that imagine the night firmament here it's it's very spectacular in that in the desert here the night sky with all those separate sparkling shining luminaries the Stars forever separated from each other by the gulf of unimaginable darkness space between them so we are like that each of us is a shining point of consciousness but forever separate from each other that's a song Qian point of view Advaita says one consciousness shining through every body and mind we are actually all one being one existence one consciousness but appearing to be divided in the bhagavad-gita Shri Krishna says Chaitra diem choppy mom with the cervix atria Harada in the thirteenth chapter Shri Krishna tells Arjuna in all these fields which are the fields each body and mind is a field in all these fields there is a knower of the field what does he mean you you are experiencing your own body you are experiencing your own mind so you are called the knower of the field which field that field that thing that feel so how many nerves of the field with the fields are many so I guess there are many knowers of the field sri krishna says on the contrary i am the one knower of the fields in all bodies and minds bodies are different minds are different the fields are different but there is one nor it appears to be different in the in the gita itself krishna says one alike in all bodies and minds yet seeming to be different avi but don't you brought a issue we were tell me adjust it on undivided in all beings appearing to be divided this appearing to be divided is in each individual being the reality behind each individual being is one undivided of course the sonken's don't give up easily so they have their objections they said no no it's it's cool to say we are all one but doesn't feel like that here are my objections why would you say that that we are all one the Vedanta turns the question around and asks yes without in turns and asked turns around and asked the question why do you think we are different you see the question is very interesting if you ask why do you think these bodies are different they count them you can see you can count them why do you think these minds are different give questionnaires you know statistics are like a survey like a Gallup poll or something and you will see a variety of opinions ideas feelings so obviously our minds are different but why would you say consciousnesses are different apart from body and mind what distinguishes one consciousness from another do you see the question do you see the question what distinguishes how would you differentiate between two things the two things are different how do you say because they if they have differentiating characteristics if they have differentiating characteristics then only you can say two things are different in Sanskrit vitiation vitiation means a distinguishing characteristic a book is different from a pen why did you say that well Swami look at it it looks different this looks different it does different things in does different things it has a different name book is a different name pen names are different forms are different functions are different nama Rupa Viva are a different therefore they are different even the two prints are different see how do you see the two Penn State they look alike they are the same name name and the same function yet they are different how because their countably different one two they occupy different space here how would you say to consciousness is different how would you even begin to count this one is very simple there you are there's your consciousness Here I am here's my consciousness but there and here you're talking about the bodies you will see a very difference in consciousness that we point to is a difference in the body or specifically the mind usually we're confusing mind thoughts ideas with consciousness okay just think about it that way so what Shankara says here is it is one consciousness from the highest gods from Brahma ha not Brahman Brahman is the ultimate reality but the highest God the Creator God Brahma ha from the highest God in the highest heaven down to and to addameer and and and crawling around there it is the one consciousness in all human beings on all animals in all even the gods in the heavens in the tiniest creatures everywhere one shining experience of consciousness one immortal light shining through in and through all beings we are literally one not in slogans I mean it's a new universal brotherhood or sisterhood that's just at the surface really literally very identical we are one being the oneness exist at the most fundamental level of the universe so that consciousness which shining through the the highest guards down to the tiniest creatures peralta jagged saxony proto means in and through when you have a garland of gems there's a string there's a there is in a necklace or a garment there's a there's a thread which runs through all the flowers of the gems like that imagine consciousness running through all of us one thread like a golden thread running through all of us preliminary understanding would be it we say that the thread runs through the garland through the flowers or the gems but a deeper understanding would be all the gems are set on the thread all the flowers are set on the thread it is on this thread of consciousness that all bodies and minds are set jagged Saxony very beautiful term the witness of the universe witness of the universe you are the alumina you the consciousness are not just the alumina of that body or mind when I say you are the consciousness illumining that body and mind by now we know enough to say that's a fact you agree with me that you are the knower in that body and mind you are the consciousness experiencing that body and mind and through that body and mind you are experiencing your world after that much seems to be a direct fact true or not are you with me now Shankara is saying that same consciousness is in all our bodies and minds you know every creature in this universe and is the experiencer of the entire universe this experience of the entire universe is actually what is called God in Vedanta experience sort of one body and mind is called Jeeva individual sentient being experience of the entire universe in all bodies and minds is Ishwara the lord of the universal which corresponds to god of religion the cosmic being save our hominid ratio et3 de praga PFC oz DJ it I am that one consciousness sir Ava uh hum let me do this and I'll stop save our hum this word means I am that there's a book I am that mr. cadet very popular among onto esse people are immediacy yes mr. director very popular among non duelists so this is Shankar Acharya fourteen hundred years before mr. conductor saying I am that sir sai actually save on he saw she not even he why she because the earlier word was jagged sakshi nee the one consciousness er that one consciousness in the in the feminine which is jackets auctioning she Ava alone um I I am she literally it means I am she and only she this saw this is God this arm this is the individual each of us I it means I the individual I the individual and that God but in what sense that God is nothing but consciousness and I am nothing but consciousness not consciousness plus something else I am consciousness and consciousness alone and consciousness plus 9 plus body no your consciousness alone experiencing a mind and body so no no I am this mind and body then then how can you exist in a dream question if you say I am irrevocably this mind and body in a dream do you experience this body no you don't and yet you there we have less you continue in a dream so you continue without experiencing this body therefore the awareness can continue without this body without experiencing this body you are not irrevocably tied to this body if you see what I mean sigh ha ha I the individual being experienced or of one body and mind and she that consciousness experience of the entire universe I am she so I am sorry I am that or I am she literally here not an object not Rishel not risk averse to the she means object of experience till now we have been thinking of ourselves as objects of experience this body the moment you say this it's an object of experience this mind object of experience this person serve a prion endow this is what I am but you are saying this it's an object and not an object of experience whoever has this solid conviction unchanging unwavering beyond any doubt three de praga this conviction this wisdom let that person be a chandala person from the lowest caste like this man standing before me let that person be video was to let that be the highest caste of noblest of Brahmans that person whatever the outer packaging that person is my guru my spiritual master this is my conviction if th Armani Shah mama saw ever group that one is my spiritual master one who has this conviction what is this conviction I am NOT an object whether it's or the object in a waking state in the dream state or a deep sleep and the one consciousness shining in all of them not only in this one body and mind from the highest Brahma Brahma to the tiniest and through all bodies and of all human beings animals gods and that one consciousness which is the witness of the universe that one I am this conviction the person who has with great clarity and shaking clarity such a one be attached and allowed Rita Brahman such a one is my spiritual master my guru so this is the foundation of advaitha this inside let me stop here Oh John dish on dish on a hurry he own except Sri Ramakrishna Aparna must thank you [Music]

Channel: Vedanta Center of Phoenix

Views: 28,886

Rating: 4.8490567 out of 5

Keywords: Swami Sarvapriyananda, Vedanta Society of New York, Manisha Panchakam, Shankaracharya, Advaita Vedanta, 2019 Carefree Arizona, Ramakrishna, Vivekananda, Non-duality, Vedanta Center of Phoenix

Id: NtM42N_S7ig

Length: 66min 20sec (3980 seconds)

Published: Tue Jul 16 2019