5. Brihadaranyaka Upanishad - Mantra 2.4.6

[SPEAKER_01]: Oum, Purnamada, Purnamidam, Purnamadachati, Purnasya, Purnamadaya, Purnamivava, Shishyati, Oum, Shanti, Shanti, Oum, [SPEAKER_01]: That is infinite. [SPEAKER_01]: This is infinite. [SPEAKER_01]: From that infinite, this infinite has come. [SPEAKER_01]: In this infinite, when we realize the infinity, then infinity alone remains.

[SPEAKER_01]: Ohm, peace, peace, peace. [SPEAKER_01]: So, we are studying the Brevarnya Kupanishad, one part of it. [SPEAKER_01]: And in the last class, we got to the heart of the teaching, where Yagivalkia says, three things, he tells my three, three things. [SPEAKER_01]: One is the nature of happiness and love.

[SPEAKER_01]: that it is for the sake of the Self, that everything is loved. [SPEAKER_01]: And because the Self is the source of the greatest happiness, continuous and greatest happiness, what makes us happy that we love, and the Self makes us happy. [SPEAKER_01]: It's not the usual way of thinking, but he draws, but it's also in one sense pretty obvious.

[SPEAKER_01]: And then he says that this Self is the Self of all, [SPEAKER_01]: it's not what at first glance it might appear to be a selfish teaching that it's for everything is for the sake of the Self. [SPEAKER_01]: No, the Self is a Self of all. [SPEAKER_01]: The Self that we are talking about, the real nature of the Self, it is one existence appearing as many.

[SPEAKER_01]: The Universe is one with you. [SPEAKER_01]: and then he said that this self has to be realized, you know, immediately we would say that but such as self, we don't know. [SPEAKER_01]: We don't think of ourselves as that. [SPEAKER_01]: We see ourselves as everybody is different from us. [SPEAKER_01]: We all see, we see separateness, we see plurality, we don't see oneness.

[SPEAKER_01]: So this one self has to be realized and how do you do that? [SPEAKER_01]: through hearing, through reflection and meditation. [SPEAKER_01]: Shavana Manana Nidhidhyasana. [SPEAKER_01]: Yakjya Valkya says to my three, my dear, the Atman has to be seen. [SPEAKER_01]: Atman has to be seen in the sense.

[SPEAKER_01]: We can't directly see it, of course. [SPEAKER_01]: Upper-Okshanavuti. [SPEAKER_01]: The direct realization of the Atman. [SPEAKER_01]: How is that possible? [SPEAKER_01]: Shrothavya Manantavya Nidhidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasidhyasid [SPEAKER_01]: You have to hear about it, to reason about it, and then meditate upon it.

[SPEAKER_01]: Hear about it and learn this great teaching that yourself is the self-aupal, that the universe is one with you. [SPEAKER_01]: Then, reason about it, what is it that we don't understand, that we don't get about it, then we get clarity about it. [SPEAKER_01]: Then in the third stage, after hearing and reasoning, when you have got authority about it, we must assimilate the teaching so that we can live it.

[SPEAKER_01]: That assimilation is done through Vedantic meditation. [SPEAKER_01]: So, three things he said in the, that very important mantra, the nature of happiness and love, that's one. [SPEAKER_01]: And it's centered on the self, the real self. [SPEAKER_01]: second that this self is the self of all beings.

[SPEAKER_01]: If you know the self, then you know everything. [SPEAKER_01]: How do you know everything, if you know the self, because this self is the self of all beings, it is the self of everything. [SPEAKER_01]: And third, how do you know it through Shavana Manana Nidithasana, the method, what is called the unturanga sathana, the inner sathana, inner, the final practices of Vedanta, the hearing, the reflection and the meditation.

[SPEAKER_01]: This is what was taught. [SPEAKER_01]: Now, going further. [SPEAKER_00]: mantra number. [SPEAKER_00]: That was mantra number five. [SPEAKER_00]: Now in mantra number six. [SPEAKER_01]: Brahma tam paradat, yo anyattratmano, brahma bidat, shattram tam paradat, yo anyattratmanahak, shattram bidat, lokaanstam paraduhu, yo anyattratmano, lokaan bidat, [SPEAKER_01]: Devastam parada paraduhyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohyohy [SPEAKER_01]: Idam Brahma, Idam Shaktram, Imi, Lokha, Imi, Deva, Imani Bhutani, Idam Sarvangyada, Iam, Atmaa.

[SPEAKER_01]: The Brahmin asks one who knows him as different from the Self. [SPEAKER_01]: The Shaktria asks, asks, you mean, rejects, he translated as Aus means, forces out separates. [SPEAKER_01]: The criteria asks one who knows him as different from the Self, words asked one who knows them as different from the Self, the Gods asked one who knows them as different from the Self, beings asked one who knows them as different from the Self, all asks one who knows it as different from the Self.

[SPEAKER_01]: This Brahman, this Shreptree, these words, these Gods, these beings, and this all are this Self. [SPEAKER_01]: The crucial teaching here is the last sentence. [SPEAKER_01]: Idam Sarabam Yadayam Atma, whatever you experience here is in this Idam in this life, whatever this whole universe, the vast physical universe which we see spread out before us, all these beings, this society, this very body, this mind, all of this is the self.

[SPEAKER_01]: If you say this body is the Self, we would say that here, but I know that already, I thought this is the Self. [SPEAKER_01]: No, right now our idea of the Self is this body. [SPEAKER_01]: This is the Self, and everything else is separate from me. [SPEAKER_01]: It's different from me. [SPEAKER_01]: This body, this mind, this is who I am, and everything else is separate from me.

[SPEAKER_01]: But what is being said here is, Eidam, Sarabam, Yadaya, Mathma. [SPEAKER_01]: This whole universe is your body. [SPEAKER_01]: entire all minds are your mind. [SPEAKER_01]: The entire universe is one with you. [SPEAKER_01]: You have the self of the entire universe. [SPEAKER_01]: This is the teaching of this passage.

[SPEAKER_01]: But how is it put? [SPEAKER_01]: It's put in terms of the condemnation of difference, beta, duality, difference is condemned here. [SPEAKER_01]: The one who sees the Brahmin as different from oneself, that one is rejected, outstit by the Brahmin, the Brahmin rejects that one. [SPEAKER_01]: The one who sees the Chakra, as different from oneself, that one the Chakra rejects as different.

[SPEAKER_01]: The one who sees other members of the society, is different from oneself, is rejected by the other members of society. [SPEAKER_01]: The one who sees the gods as different from oneself, is rejected by the gods. [SPEAKER_01]: The one who sees the words as different from oneself is rejected by rejected here means other separated cut off by the words.

[SPEAKER_01]: In the same way whatever you see is different, Saravan and we are rejected by all of that. [SPEAKER_01]: The whole the word everything rejects you. [SPEAKER_01]: If we see them as different from ourselves then what is the truth? [SPEAKER_01]: This Brahmin, this Shatriya, these members of society, these gods, these words, in fact, Idham Serbham, all of this, is you, you are this universe.

[SPEAKER_01]: All right, so this is the teaching. [SPEAKER_01]: What is the central idea here? [SPEAKER_01]: The condemnation of duality, difference, separation, otherness, and the teaching is of non-duality of [SPEAKER_01]: of the whole universe, of yourself as the self of the entire universe. [SPEAKER_01]: So, what is the problem here?

[SPEAKER_01]: What is being said here? [SPEAKER_01]: Why is it? [SPEAKER_01]: Why separation being condemned here? [SPEAKER_01]: This is in following with the teaching given in the earlier mantra that the moment I [SPEAKER_01]: Remember, the teaching about love, about wanting and desire, why do we desire anybody or anything in this world, why do we love anybody or anything in this world?

[SPEAKER_01]: It is because of the self. [SPEAKER_01]: Then if I make something not self, anathma. [SPEAKER_01]: It is not the self. [SPEAKER_01]: It is something other than the self. [SPEAKER_01]: Then my reaction, if you remember, can be threefold. [SPEAKER_01]: It could be that I am afraid of the notself.

[SPEAKER_01]: It is other than me. [SPEAKER_01]: It can evoke fear or anxiety in me. [SPEAKER_01]: People circumstances, things in the world can evoke fear or self, anxiety in me. [SPEAKER_01]: One, fear. [SPEAKER_01]: It can be a cause of fear of vaya, of ducca suffering. [SPEAKER_01]: Second, I can be indifferent to it.

[SPEAKER_01]: Those people, those objects, there are many things in this world, many people in this world, which we have no bearing on my life. [SPEAKER_01]: I have infinite, different to it. [SPEAKER_01]: to the second reaction to the anathma, not self is indifference. [SPEAKER_01]: Third reaction to the anathma to the not self is desire, but that desire that love which we have that wanting which we have for the not self is a pseudo love, we realize why do we want it?

[SPEAKER_01]: It is ultimately because of the self only. [SPEAKER_01]: And we have set up a system of desires, a ragged ways especially [SPEAKER_01]: Once those desires are satisfied temporarily we feel a burst of joy and the joy really comes from the self. [SPEAKER_01]: It is like that dog's bone which it has buried in once in a while, it choose.

[SPEAKER_01]: Then it wants to get some taste. [SPEAKER_01]: But the taste is from its own, the curtain it's own mouth. [SPEAKER_01]: Similarly, all joy, fulfillment is coming from the self, but we do not recognize it as such. [SPEAKER_01]: We think it is coming from that person, that activity, that food, and that achievement, that popularity.

[SPEAKER_01]: So all of the things which seem to give us or pull us or attract us, [SPEAKER_01]: But we soon realize it is not really, because the same thing at one time may give you pleasure, may not give you pleasure later. [SPEAKER_01]: The same thing can become a source of peer anxiety or hatred or indifference.

[SPEAKER_01]: It can give you more pleasure or less pleasure. [SPEAKER_01]: All of that depends on our craving of that thing. [SPEAKER_01]: The real joy is actually coming from within. [SPEAKER_01]: So, the love which we have for the not self is what one might call anandabhasa, a shadow of love, a pseudo love for others, for the not self.

[SPEAKER_01]: There is no genuine lasting love for the not self. [SPEAKER_01]: Therefore, when we make something the other, we do not truly love that. [SPEAKER_01]: We may actively [SPEAKER_01]: or we may be indifferent, or we may be diluted into thinking that we temporarily love it. [SPEAKER_01]: Even when we love the other, notice an interesting thing.

[SPEAKER_01]: When we intensely love something or somebody, we try to make it our own. [SPEAKER_01]: Whom do I love? [SPEAKER_01]: These are my very own. [SPEAKER_01]: Notice how we immediately intimately connect it to the Self. [SPEAKER_01]: So, we do not know why, but instinctively, we know that it is actually the cell which is what we are loving in that person, but it is we do not know the real nature of the cell, because we are deluded, we think this body mind is the cell.

[SPEAKER_01]: When we see difference, it could be members of society like the Brahmin or the Kshatriya, it could be other living beings, it could be the gods, it could be the society, the world, whatever it is, we cannot love, it will be either peer or hatred, anxiety or it will be in difference or it will be a pseudo love for the other.

[SPEAKER_01]: and the reverse also applies. [SPEAKER_01]: The moment we make somebody or something another, we also become another to that somebody or something and therefore, they cannot love us also truly. [SPEAKER_01]: They see us as an other. [SPEAKER_01]: I see somebody as an other, they will also see me as another and they we also cannot be loved by them.

[SPEAKER_01]: So, this is one big problem of duality of separation. [SPEAKER_01]: The very existence of the other makes me a poor numb, limited, when there is a thing which is not me, other than the self, then that constitutes a limit to the self. [SPEAKER_01]: What do I mean by the limit to the self?

[SPEAKER_01]: If the self is unlimited, there cannot be anything beyond the self, if it is limitless. [SPEAKER_01]: But the moment I say there is not self, there is somebody or something which is outside me. [SPEAKER_01]: Then I mean by self stops where that other begins, that other is outside me, therefore there is something which is not me, there is something at which I stop and something else begins.

[SPEAKER_01]: separation. [SPEAKER_01]: The sense that something is other than me limits me. [SPEAKER_01]: Immediately I become smaller, I cannot become limitless, I cannot become infinite, I cannot become poor, numb. [SPEAKER_01]: So these are the problems. [SPEAKER_01]: And what is the solution advocated here?

[SPEAKER_01]: Sarvaatma Bhava, a very beautiful solution. [SPEAKER_01]: This is true and the way to answer. [SPEAKER_01]: Sarvaatma Bhava, the oneness of the existence. [SPEAKER_01]: What is the oneness of the existence? [SPEAKER_01]: Atma, you. [SPEAKER_01]: there is this one existence which appears as this universe.

[SPEAKER_01]: See, there is a crucial very subtle point here. [SPEAKER_01]: It's not as if, Vedanta is not saying as if there is this universe, this even enormous diverse universe. [SPEAKER_01]: And somehow there is a oneness which we are not seeing. [SPEAKER_01]: No, no, no, rather there is a oneness.

[SPEAKER_01]: And it is you. [SPEAKER_01]: And that you, which is this oneness, is appearing as this universe. [SPEAKER_01]: It is not that in the dream world, all those people, all those objects and places are there and somehow they are all one, no, no, no. [SPEAKER_01]: It is you, the dreamer, who is one, who is appearing as that diversity in the dream world.

[SPEAKER_01]: Similarly, it is here, it is you, the one consciousness, the oneself, which is appearing as the not self, as the objective universe. [SPEAKER_01]: How do we get to this point? [SPEAKER_01]: What is this called, sarvak babhava, the realization that I am the self of all beings? [SPEAKER_01]: How do we get here?

[SPEAKER_01]: Ananda, bliss, fulfillment going beyond sorrow. [SPEAKER_01]: It depends on the sarvak babhava, realization that I am the self of all beings. [SPEAKER_01]: And this servatma vahava, this realization that I am the self of all beings, depends upon knowledge of myself, that I must know that I am everything, the servam yadaya mathma, that I am everything, non-duality.

[SPEAKER_01]: And this knowledge of non-duality depends on Shravan Manan Nidhiyaasana, when one must listen to the teachings, reflect upon it and then be the data upon it. [SPEAKER_01]: So you see, Ananda. [SPEAKER_01]: On and on the depends on Saravatma Bhava, on and on the mean school fulfillment, please depends on realization.

[SPEAKER_01]: I am a self of everything and this limitless self. [SPEAKER_01]: So, this is this itself, another language is called non duality. [SPEAKER_01]: And this realization depends upon the self knowledge and self knowledge is generated by hearing reflection meditation. [SPEAKER_01]: So, this is the connection, this is what is going on the big picture.

[SPEAKER_01]: Now, let us go a little deeper into this. [SPEAKER_01]: How is knowledge of the self knowledge of everything? [SPEAKER_01]: Sarvam Gyagaya Mahatma is says, before this in the earlier mantra he has said, oh my three, this self has to be heard about reflected upon and meditated upon. [SPEAKER_01]: Once the self is known, everything is known.

[SPEAKER_01]: So the question arises, how is everything known if you know the self? [SPEAKER_01]: This is a logical question. [SPEAKER_01]: If I know A and you are saying then I will know B, C, D, E, F, G, H, the entirety of the alphabet. [SPEAKER_01]: If I know one thing, I will know everything. [SPEAKER_01]: How is that possible?

[SPEAKER_01]: If I know living beings, I know biology, but I do not know living beings. [SPEAKER_01]: If I know chemistry, it is not necessary that I know Sanskrit. [SPEAKER_01]: So by knowing one thing, how will you know [SPEAKER_01]: So, this is the question. [SPEAKER_01]: Shankaracharya, this is this question actually, in his commentary.

[SPEAKER_01]: Shankaracharya, in Shankaracharya's commentary says, [SPEAKER_01]: How is it possible that when one thing is known on everything else is also known, everything else is known? [SPEAKER_01]: If you know one thing, you know that thing only, how will you know something else? [SPEAKER_01]: If you know the self, if you say that I had no the self, I have inquired about who am I, I have realized who I am, good for you.

[SPEAKER_01]: But now you're claiming, if you realize who you are, you know everything, when the self is known, everything here is known. [SPEAKER_01]: How is that possible? [SPEAKER_01]: This is a big question in a way, [SPEAKER_01]: that I am not the body, not the mind, I am the witness consciousness, not very difficult to understand, to grasp might be a little more difficult, but the concept is understandable.

[SPEAKER_01]: The rigged ratio, we wake and all the techniques, we arguments, they all go to show you that I am the witness consciousness in this body and mind, the body and mind, the whole universe appears to me. [SPEAKER_01]: That part is not so difficult. [SPEAKER_01]: But what is difficult? [SPEAKER_01]: Most many people get to stop here.

[SPEAKER_01]: They say, I get this part, but the next thing which you are saying, the entire universe is me. [SPEAKER_01]: I don't get that. [SPEAKER_01]: How so? [SPEAKER_01]: It seems different from me. [SPEAKER_01]: So this is the question. [SPEAKER_01]: If you know one thing, you know the self, very good for you, that you are the witness consciousness, you are the self, very good for you.

[SPEAKER_01]: But then, how are you claiming that you know everything? [SPEAKER_01]: By knowing the self, how do you know everything? [SPEAKER_01]: How is it that the self is everything? [SPEAKER_01]: And he says here, Shankar is explanation, nahi atma bhyatirayakaena, anyat kinci dasti. [SPEAKER_01]: There is no fault in this because there is actually nothing other than the atma.

[SPEAKER_01]: If there were he says, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, yad, [SPEAKER_01]: Then it is logical to claim if you know the self then you know everything.

[SPEAKER_01]: So if it's like knowing clay and then you claim I know all the parts made out of that clay. [SPEAKER_01]: Knowing gold and then you claim I know all the gold and ornaments made out of that gold or water and I know all the waves which may come in that water. [SPEAKER_01]: What would you know?

[SPEAKER_01]: This is also interesting to think about what exactly would we know and what we would not know. [SPEAKER_01]: So the partner comes and makes pottery out of that lump of clay. [SPEAKER_01]: Now we would know what all those pots are. [SPEAKER_01]: Even before the pots are made, we all know it will be clay, and nothing else, because it's made of that clay.

[SPEAKER_01]: But the particular designs and shapes and sizes of those pots, we may not be aware of, that depends on the potter. [SPEAKER_01]: But we know one thing we know for sure, what all those parts are that we know. [SPEAKER_01]: We know that they are all play. [SPEAKER_01]: Similarly, the Atman, it itself appears as this entire universe.

[SPEAKER_01]: The dreamer appears as everything in the dream. [SPEAKER_01]: So in one sense, we know whatever is in the dream, whatever happens in the dream, whatever is the story, the plot of your dream, one thing you know for sure. [SPEAKER_01]: Everything that happened there, everybody there and every object there in the dream is nothing but you, the dreamer, you were appearing in those ways.

[SPEAKER_01]: Similarly, Ankara Chari's argument at the end of the commentary he says, if you ask the question, how is it all this to self? [SPEAKER_01]: He gives the answer here. [SPEAKER_01]: He says, just like a dream, where is the dream born from? [SPEAKER_01]: It's born from the dreamer. [SPEAKER_01]: And when the dream, the contents of the dream exist, where do they exist?

[SPEAKER_01]: They exist in the dream and the dreamy dreamers mind in your mind. [SPEAKER_01]: When the dream fades away, when you wake up, where did all those things go? [SPEAKER_01]: Well, did merge back into your mind? [SPEAKER_01]: when you see your mind alone which was appearing as the dream and the contents of the dream.

[SPEAKER_01]: Similarly he says, whatever we see in this universe as a reason from Brahman, Brahman is existence consciousness plays such a down in the, with a network of names and forms. [SPEAKER_01]: This universe is a reason from Brahman. [SPEAKER_01]: So the source is Brahman. [SPEAKER_01]: Like clay and the parts, the source is, the material causes the clay and the parts are made of that clay.

[SPEAKER_01]: So it has a reason from, you can say, the pottery has a reason from the clay. [SPEAKER_01]: That's one argument. [SPEAKER_01]: Second, where does it exist? [SPEAKER_01]: Where do the parts exist? [SPEAKER_01]: They exist in clay. [SPEAKER_01]: Don't say they exist on the floor or on the table.

[SPEAKER_01]: They exist in clay, because they are made of clay, where does their existence lie? [SPEAKER_01]: without the clearly, they would not exist. [SPEAKER_01]: So the universe also, it exists in the self, in the Atman in Brahman. [SPEAKER_01]: Here, self, always means the real self, Brahman, suchi daananda.

[SPEAKER_01]: And finally, if the parts are broken, where do they go back? [SPEAKER_01]: You can't call them parts anymore. [SPEAKER_01]: They go back to the clay. [SPEAKER_01]: The destruction of the pottery, back to the clay. [SPEAKER_01]: Destruction of the universe, back to the back to Brahman, suchi daananda.

[SPEAKER_01]: In Satya Dhananda, the universe exists and when the universe disappears, goes back to Satya Dhananda. [SPEAKER_01]: Think of the play and pottery example, the dream, dreamer and the dream content example to understand this. [SPEAKER_01]: Now he gives a subtle argument here. [SPEAKER_01]: Atma Vyatirayakaena Agrahanath, Atma Iva Sarvam, because this universe can never be experienced apart from the Atman.

[SPEAKER_01]: Therefore, we must say the Atman is the, is everything, is the core reality of this universe. [SPEAKER_01]: Just as you cannot experience the pottery apart from the clay, when you see the pot, you have to see the clay. [SPEAKER_01]: Balat, Shankaracharya says the production of the Basuram, the clay blazes both.

[SPEAKER_01]: This is Basuram, the clay blazes both when you see a pot. [SPEAKER_01]: Now, it is by force the clay impinges on our awareness when you see a part. [SPEAKER_01]: When you see a dream, the dreamer has to be there, even if it's completely unactional, even if you are not aware of it, when we wake up, we acknowledge everything I saw in the dream, every person I saw in the dream, everything that happened in the dream is me the dreamer.

[SPEAKER_01]: I appeared in all those multi-pharias forms. [SPEAKER_01]: Similarly, here, in this world, it's a subtle and deep argument, everything is experienced because of the self. [SPEAKER_01]: It cannot be experienced other than the self. [SPEAKER_01]: It is in our conscious experience that the universe arises.

[SPEAKER_01]: When you might say, but I don't know everything. [SPEAKER_01]: There's a vast universe which I don't know. [SPEAKER_01]: What I know and what I am appearing in awareness is [SPEAKER_01]: The universe can appear in awareness as the known and not the unknown. [SPEAKER_01]: In our dream socks, suppose you are in a dream, you are walking and there is a beautiful power and the sky and the sky line of Manhattan in the distance and now everything is here is covered in snow, it is so beautiful covered everywhere in snow.

[SPEAKER_01]: But when you wake up, you realize whatever you saw in the dream and whatever of Manhattan you did not see in the dream, both the scene and the unseen, both were appearances in your mind. [SPEAKER_01]: Let me repeat, make it very, very vivid, it is standing there. [SPEAKER_01]: In Central Park, looking upon the snow everywhere and in the distance you can see the skyline of Manhattan and you are aware Beyond that also the whole city of New York is there and so many other things are there in this city in this world But at the moment you wake up You realize that part of Central Park which I was seeing and the vast universe which I was not seeing [SPEAKER_01]: All of it, the scene and the unseen, the known and the unknown were both part of equally part of my dream.

[SPEAKER_01]: They were generated by me, the dreamer, part of it as the scene, part of it as the unseen. [SPEAKER_01]: Similarly here, Shankaracharya says, this universe as the known and the unknown cannot be grasped without the self. [SPEAKER_01]: It all appears in the self, in which self has consciousness, as being.

[SPEAKER_01]: So, this in this awareness as the known and the unknown, this universe appears. [SPEAKER_01]: Bernard Ocas troops argument, one of the arguments is that all that we can have in this life and in our conscious experience, it is just conscious experience, we are aware in our [SPEAKER_01]: And there is no way of stepping outside this.

[SPEAKER_01]: So the known, even the vast universe, even that people will say, ah, all this is now. [SPEAKER_01]: But for millions of years, billions of years, they would know human beings, evolution and not produced human beings. [SPEAKER_01]: They were no conscious experiences like human beings. [SPEAKER_01]: But the physical universe was there.

[SPEAKER_01]: See, note one thing, that also is appearing as something that we are experiencing in our conscious experience, that's something that we are saying here, existence of space and time and a vast period of time before physical bodies and drains evolved, both can be equally true. [SPEAKER_01]: One can be in a dream universe in which over billions of years things have evolved and the whole thing can be a dream in the mind of a dreamer.

[SPEAKER_01]: Similarly, one can there can be a physical universe in which obeys the laws of evolution from big bang till now, till everything has been going on and the whole thing could be a presentation in consciousness. [SPEAKER_01]: That consciousness is not a brain-based evolution produced consciousness.

[SPEAKER_01]: It is rather the bare awareness in this whole display is taking place, including science and religion and all of that. [SPEAKER_01]: So that is what he is saying here. [SPEAKER_01]: Atma, Jatirek, in a agrahanath, because it cannot be experienced without the self, without consciousness, without existence.

[SPEAKER_01]: Therefore, at Maiva Sarabam, the self itself is everything. [SPEAKER_01]: It's a breathtaking proposition. [SPEAKER_01]: Max Müller, he wrote in the book, six systems of Indian philosophy and then he wrote that these, the conceptions of these ancient Hindus, they are like climbing up to the top of such a high mountain where our lungs can scarce breathe.

[SPEAKER_01]: We will we are left gasping for the, you know, the vastness of that thought. [SPEAKER_01]: The entire universe appears dreamlike in one consciousness and that one consciousness you are you are basically the soul of the universe You are the self of this entire universe now consequences of this If you know yourself you know the you know everything as a result what will happen One is fulfillment Deep lasting fulfillment [SPEAKER_01]: Second is unconditional and universal love is a big term but they become immediately possible.

[SPEAKER_01]: fulfillment. [SPEAKER_01]: We think we need people in relationships and stuff in the world and achievements and popularity to all this to be fulfilled in the world. [SPEAKER_01]: That's just because we regard the self as this little person. [SPEAKER_01]: But moment we take a stand in this underlying one on this, this primordial ground of being this one awareness which is shining as the universe.

[SPEAKER_01]: Then nothing in the universe [SPEAKER_01]: I don't require anything the universe for my fulfilment, as this limitless self, I'm already fulfilled. [SPEAKER_01]: And nothing that I think desirable universe being different from me, it's not actually different from me. [SPEAKER_01]: So there's no point in trying to desire that, say, it's already one bit me.

[SPEAKER_01]: I am that. [SPEAKER_01]: Whatever I can desire in this world, I am that. [SPEAKER_01]: The story of the princes of Kashi, I have repeated earlier also the prince who had acted as a child in the role of the princes of Kashi in a dramatic performance and a painting was made of the little prince dressed as the princes of Kashi.

[SPEAKER_01]: And when the prince grew up, one day he saw the old painting, of course, he had forgotten all about it. [SPEAKER_01]: And he saw this princess of Kashi and the date on the painting, which was maybe 15 years ago. [SPEAKER_01]: And he saw it, oh, the prince of Kashi is my age. [SPEAKER_01]: And he falls in love with the princess of Kashi and wants to marry her.

[SPEAKER_01]: And then the wise minister tells him prince. [SPEAKER_01]: that the war, that diplomacy, you are that. [SPEAKER_01]: It tells him the whole story of how as a little kid, his picture was painted, and this is who you are. [SPEAKER_01]: And at that moment, the desire for the princes of Kashi disappears, because he realizes there is no princes of Kashi other than me.

[SPEAKER_01]: I am the princes of Kashi. [SPEAKER_01]: In the same way, I am the universe, not as the body, as the body, other bodies are different, as the mind, other minds, other persons are different from me, as the Atman, the whole universe is one with me. [SPEAKER_01]: So the instrumentality of objects and people, they are promised that they can fulfill that disappears, because I am poor now.

[SPEAKER_01]: I do not feel unfulfilled. [SPEAKER_01]: I do not look for anything to feel feel me. [SPEAKER_01]: This is called apthakava, all desires are fulfilled. [SPEAKER_01]: It is not that desires drop off. [SPEAKER_01]: It is rather that you see that you are continuously fulfilled. [SPEAKER_01]: You are deeply fulfilled all the time because of your infinite nature, your poor dimension.

[SPEAKER_01]: So, this is fulfilment. [SPEAKER_01]: It is one result of [SPEAKER_01]: universal and unconditional love. [SPEAKER_01]: When we love something which is other than us, someone or something other than us, the Anathma, it's always conditioned. [SPEAKER_01]: Why is it conditional? [SPEAKER_01]: Because it is related to the Self.

[SPEAKER_01]: It must give me happiness. [SPEAKER_01]: It must give me some kind of fulfillment. [SPEAKER_01]: Then only you will love it. [SPEAKER_01]: To the extent that it gives me fulfillment, I like it. [SPEAKER_01]: To the extent that person or that thing does not give me fulfillment, I don't like it.

[SPEAKER_01]: And these conditions can change. [SPEAKER_01]: As they change, our love for something can increase, can decrease, can diminish, can go away. [SPEAKER_01]: That is the condition of everything every world [SPEAKER_01]: And the reason we have realized is that based on a false idea of the Self, I have separated the other from myself and then the only way I can love the other is if somehow the other is a source of happiness to the Self and we know the other is never a source of happiness to the Self.

[SPEAKER_01]: What is the source of happiness for the Self? [SPEAKER_01]: The real nature of the Self itself itself. [SPEAKER_01]: So, all worldly love is conditional, all worldly love comes and goes, all worldly love is subject to increase and decrease. [SPEAKER_01]: But here is something that is unconditional and universal, because the whole universe is you.

[SPEAKER_01]: There is no condition for your love. [SPEAKER_01]: All beings are loved, [SPEAKER_01]: because they are you and they are loved in what sense in the sense that we each of us right now also the sense in which we feel one with ourselves. [SPEAKER_01]: It's not that we are in love with ourselves.

[SPEAKER_01]: That's narcissism. [SPEAKER_01]: Also, Nasi is a little different when Nasi was in love with his own reflection, which is image. [SPEAKER_01]: But anyway, we are not in love with ourselves, rather we feel one with ourselves, it's sort of given, I am me, what is, in the same way I am all, then this sense of an expansion, [SPEAKER_01]: no one and nothing is excluded.

[SPEAKER_01]: There is no condition on our levels. [SPEAKER_01]: Since no one is nothing is excluded, our love becomes universal. [SPEAKER_01]: And since our love does not depend on what that other one can do for me, what happiness it can give for me. [SPEAKER_01]: It does not depend on that. [SPEAKER_01]: The other is just one with me.

[SPEAKER_01]: That's why I love. [SPEAKER_01]: In that case, it is unconditional. [SPEAKER_01]: Our love becomes unconditional and universal. [SPEAKER_01]: No one is excluded. [SPEAKER_01]: There is no one who is another. [SPEAKER_01]: Now we really understand the depth of Holy Mother's last teaching.

[SPEAKER_01]: Masha'ara, the last words were, no one is another my child. [SPEAKER_01]: Make the whole universe your own. [SPEAKER_01]: This is the final word of Advaita Vedanta. [SPEAKER_01]: this unconditional love and this universal love. [SPEAKER_01]: Nobody. [SPEAKER_01]: There is nothing that we can do, ever do to deprive ourselves of God's love.

[SPEAKER_01]: Similarly, for the enlightened one, there is nothing that we can do to deprive ourselves to cut ourselves off from the love of the enlightened one. [SPEAKER_01]: Because the enlightened one feels that they are there, they are our very own self or we are they are very own self. [SPEAKER_01]: This is what the Ishopanishad calls [SPEAKER_01]: Sarva Bhute, Shushakman, Sarva Bhuta, Anichartmani.

[SPEAKER_01]: So seeing all beings in the self, seeing the self in all beings, Tathona, Viji Gupta, then lighten one does not hate, does not discriminate, is a fundamental oneness. [SPEAKER_01]: All right, all this is the easy stuff. [SPEAKER_01]: Now we are going to go into some technicalities, important technicalities.

[SPEAKER_01]: All this is the self, what are we going to do? [SPEAKER_01]: Take up the code teaching. [SPEAKER_01]: Sarvam Yadayam Atma. [SPEAKER_01]: Idams Sarvam Yadayam Atma. [SPEAKER_01]: What is the sentence? [SPEAKER_01]: Idams Sarvam Yadayam Atma. [SPEAKER_01]: all this that we know in this universe, whatever is known and unknown, whatever is experienced or has to can be experienced in this universe is the self, all felt.

[SPEAKER_01]: This is called Saravatma Bhava, everything is you, all you are everything, this identity, on one side, all on the other side, self. [SPEAKER_01]: This identity, we must explore. [SPEAKER_01]: What is the question we are going to explore now? [SPEAKER_01]: What is the meaning? [SPEAKER_01]: How am I all?

[SPEAKER_01]: In what sense are the identical? [SPEAKER_01]: How is the all identical to the sense? [SPEAKER_01]: How? [SPEAKER_01]: In what sense? [SPEAKER_01]: So, in Vedantic analysis, this is called the analysis [SPEAKER_01]: a sentence in which is grammatically all in the same case. [SPEAKER_01]: So, say Pratama in the first case, what does this mean?

[SPEAKER_01]: This is we are entering it a little bit of Sanskrit grammar, the philosophy of grammar. [SPEAKER_01]: In a sentence there are different words and the words are in certain syntactic relationship with each other. [SPEAKER_01]: They express relationships and they express different things. [SPEAKER_01]: Dundain agama anaya, take the stick and bring the cows home, bring the cow home.

[SPEAKER_01]: This is a sentence. [SPEAKER_01]: So, you have to take the stick and buy the stick. [SPEAKER_01]: Dundain a third case is there. [SPEAKER_01]: Buy the stick, drive the cows. [SPEAKER_01]: The object of your action is the cow. [SPEAKER_01]: And there is a command, anaya, bring them back home.

[SPEAKER_01]: This is a sentence, and there are multiple things here. [SPEAKER_01]: It is the one who is driving the cows, the cowboy, let's say, and then there is the stick, and there is the cow, and there is the action. [SPEAKER_01]: These are all separate things. [SPEAKER_01]: They are not one. [SPEAKER_01]: There are multiple words in this sentence, in multiple case endings, expressing multiple relationships and multiple objects.

[SPEAKER_01]: There is no one this year. [SPEAKER_01]: However, there are other sentences where there are multiple words, [SPEAKER_01]: These kind of sentence, whether a multiple words, but they all refer to the same locusts or same object. [SPEAKER_01]: This is called Saman Adhikarana, the same locusts, Saman, same.

[SPEAKER_01]: Adhikarana, ground or locusts. [SPEAKER_01]: Multiple words are there, but they all are referring to the same ground, same locusts. [SPEAKER_01]: For example, [SPEAKER_01]: The words, stapa kaya chadharmasya, the establishment of religion, then sarvadharmas soru-piri, the embodiment of all religion, avatar avarish taya, the supreme among all incarnations, Rama Krishnaaya, to the Rama Krishna.

[SPEAKER_01]: So all of them are in fourth case. [SPEAKER_01]: So, all of them in the same case, establish a lot of religion, the embodiment of religions, supreme incarnation, Ramakrishna, how many things are they referring through? [SPEAKER_01]: They are all referring to only one Ramakrishna, this is there is a Samarali Karani here, they are multiple words expressing multiple meanings, but they are all referring to one entity.

[SPEAKER_01]: They're not referring to different entities. [SPEAKER_01]: It's not like, drive the cows home with your stick. [SPEAKER_01]: Not like that. [SPEAKER_01]: That is called a vealicara and a sentence. [SPEAKER_01]: Multiple loci to which the meanings of the words go. [SPEAKER_01]: Here it is only one locust, one ground towards which all the words are tending.

[SPEAKER_01]: Vishnu Shastranava, a thousand names of Vishnu, Vishnu, Vishnu, Vasya, Karab, Bhuta, Bhuvat, Prabhu, hundreds and hundreds of names of Vishnu. [SPEAKER_01]: They all are names of that one entity, Vishnu. [SPEAKER_01]: Similarly, now when you say sarvam yadayam atma, sarvam atma, self, this atma, all is this self.

[SPEAKER_01]: This is the case of Samana Rikarana. [SPEAKER_01]: This is a sentence in which sarvam and the atma are referring to one thing only. [SPEAKER_01]: Identity. [SPEAKER_01]: what kind of identity? [SPEAKER_01]: I hope you have with me all so far nothing much has been said. [SPEAKER_01]: It is just saying that what is what is the nature of the sentence, sarvam, yadam, yadam, sarvam, yadam, atma, all this is veryly the self.

[SPEAKER_01]: What is the nature of this identity is the question now? [SPEAKER_01]: What do you mean what is the nature of this identity? [SPEAKER_01]: Well, this identity [SPEAKER_01]: We are digging deep now technically to understand what is the nature of the identity between you and the universe.

[SPEAKER_01]: It is a very deep question, is the answer to the question, explain to me how am I the universe, how am I the universe, how, this is the answer. [SPEAKER_01]: There are four ways in which it could happen that even the universe could be the same, that identity can be established in four ways.

[SPEAKER_01]: Among others, there are actually many, many more, but four days we will consider for the purpose of this analysis. [SPEAKER_01]: One is called, one is called, Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of Vesation of V

[SPEAKER_01]: the adjectival relation. [SPEAKER_01]: Two things can be identical if they are related as adjective and noun or as the quality and substance. [SPEAKER_01]: So, orange cloth. [SPEAKER_01]: Orange cloth. [SPEAKER_01]: I use two words orange and cloth, but what am I referring to? [SPEAKER_01]: I am referring to one thing only.

[SPEAKER_01]: It is identically [SPEAKER_01]: There are not two things, there is not a separate orange, there is not a separate cloth, there is only one thing and orange cloth. [SPEAKER_01]: So, Sarivam, Atma are they related like that as adjective and the noun as the quality and [SPEAKER_01]: what a blue sky and it could be any quality and any entity, sweet cookie.

[SPEAKER_01]: So, these are identical entities, but one is the quality, one is a substance, one is an attribute, one is the substance, is it like that, is the Athma, the substance and the universe you are objective. [SPEAKER_01]: there is one underlying reality existence consciousness place of which the universe is an attribute.

[SPEAKER_01]: So, if you understand what Pishish Tadwaita Vedanta is, Jiva Jagat, Pishish Tabramma, Raman is the reality and all sentient beings and this universe, these are attributes of Raman, just like orange clots or sweet cookie. [SPEAKER_01]: It's like [SPEAKER_01]: universal Brahman. [SPEAKER_01]: Universe is like the quality and Brahman is the reality.

[SPEAKER_01]: Is it possible? [SPEAKER_01]: No, it is not. [SPEAKER_01]: This is rejected. [SPEAKER_01]: This attribute and the attribute and substance relationship, this kind of, it is an identity. [SPEAKER_01]: It is no doubt, it is an identity. [SPEAKER_01]: It is one thing only. [SPEAKER_01]: because the nature of the universe and Brahman are entirely different.

[SPEAKER_01]: Universe is continuously changing in flux, Brahman is unchangeable. [SPEAKER_01]: The universe is impure. [SPEAKER_01]: There is suffering and impurity here. [SPEAKER_01]: Brahman is bliss and beyond suffering. [SPEAKER_01]: Brahman is pure. [SPEAKER_01]: The universe is multiplicity. [SPEAKER_01]: Brahman is oneness.

[SPEAKER_01]: How can a contrary thing be attribute? [SPEAKER_01]: a tall building that will make make sense, but if you say tall short building that makes no sense, there are two countries, they cannot exist in the same entity, if you say Brahman is nature of Brahman is eternal, it is qualified by a non-eternal world.

[SPEAKER_01]: How is that possible? [SPEAKER_01]: that word either must be separate from Raman, which is non-eternal and changing, then that leads to duality and many problems. [SPEAKER_01]: Then Raman is not really Raman, because there is something separate from Raman. [SPEAKER_01]: It cannot be a quality of Raman, because it completely contradicts Raman's nature.

[SPEAKER_01]: So, because it is impure, it is changing, it is manifold, it is limited, the unlimited [SPEAKER_01]: It cannot have the world as its quality, cannot have the world as its attribute. [SPEAKER_01]: So, we are rejecting the first option for oneness, what is the first option for oneness? [SPEAKER_01]: We should say shabhava, the ejectible relationship, not doesn't suit our purpose, for the sad reason.

[SPEAKER_01]: That it contradicts. [SPEAKER_01]: the adjective, utterly contradicts the nature of the ground, so the world utterly contradicts the nature of the ground, it cannot be an adjective to the ground one. [SPEAKER_01]: Second, another way of establishing oneness is called literally oneness, I care, identity.

[SPEAKER_01]: In what sense, [SPEAKER_01]: So, I am Swami Sarva Priyana and before this I was Brahmachari Vishwaroop as a novice. [SPEAKER_01]: So, you see Brahmachari Vishwaroop is Swami Sarva Priyana. [SPEAKER_01]: They are identical. [SPEAKER_01]: I am the same guy. [SPEAKER_01]: I am now called Sarva Priyana.

[SPEAKER_01]: The earlier I was called Brahmachari Vishwaroop. [SPEAKER_01]: They are the two are one and the same. [SPEAKER_01]: Brahmachari Vishwaroop is Sarva Priyana. [SPEAKER_01]: Sarva Priyana is Brahmachari Vishwaroop. [SPEAKER_01]: the Venus is called the evening star and the morning star, evening star is the morning star same.

[SPEAKER_01]: They are identical, so they are identical, can we say then the self-servam, atma, all is the self, all is the self, the self is all, they are identical, no. [SPEAKER_01]: The universe is Brahman, Brahman is the universe, identical. [SPEAKER_01]: This universe itself is Brahman. [SPEAKER_01]: No.

[SPEAKER_01]: This is what is called a very simple way of a simple kind of pan-thism, pan-thism. [SPEAKER_01]: Take this universe and call it God. [SPEAKER_01]: That solves no problem at all. [SPEAKER_01]: You just change the name of the universe. [SPEAKER_01]: You're just calling it God. [SPEAKER_01]: So, how did it do anything at all?

[SPEAKER_01]: What is the rational, the logical reason behind rejecting this literal identity, Ike? [SPEAKER_01]: This is called Ike Sama Anavi Karnabh, rejected. [SPEAKER_01]: Why? [SPEAKER_01]: Because the utter contradictoryness of it, or the same grounds for which we rejected the injectable relationship.

[SPEAKER_01]: If the universe cannot be an adjective to Brahman, let alone there is no question of it being identical to Brahman. [SPEAKER_01]: The universe cannot be an adjective to Brahman because it contradicts the very essence of Brahman of the Athman or suchi Dharanda. [SPEAKER_01]: So, there is no question of identity in philosophical language, if some surgar is not possible, Ikea is impossible, some surgar contact.

[SPEAKER_01]: So, the example they gave there is for injectable relationship is Nilothpala, blue lotus, blue is a color and lotus is blue. [SPEAKER_01]: It's possible. [SPEAKER_01]: Lotus can be blue. [SPEAKER_01]: Lotus can be red. [SPEAKER_01]: Let's possible. [SPEAKER_01]: But can you say blue colorless lotus?

[SPEAKER_01]: No, it's lotus is blue. [SPEAKER_01]: It cannot be colorless. [SPEAKER_01]: It's lotus colorless. [SPEAKER_01]: It cannot be blue. [SPEAKER_01]: Similarly, an attributeless Brahman and the world which is an attribute of that attributeless Brahman is literally contradictory. [SPEAKER_01]: Similarly, in the second case, Ikea, oneness, identity, Brahman is the universe, the universe is Brahman.

[SPEAKER_01]: Just like Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari, Vishwav Brahmachari. [SPEAKER_01]: No, it cannot work that way because of contradiction.

[SPEAKER_01]: the impure universe and the pure Brahman. [SPEAKER_01]: They are one. [SPEAKER_01]: How pure is impure? [SPEAKER_01]: How is it possible? [SPEAKER_01]: Ever changing? [SPEAKER_01]: Never changing. [SPEAKER_01]: They are one. [SPEAKER_01]: So this is the universe is the ever changing universe is the never changing Brahman.

[SPEAKER_01]: The never changing is equal to ever changing. [SPEAKER_01]: Literally contradicted. [SPEAKER_01]: Impossible. [SPEAKER_01]: You can't have it. [SPEAKER_01]: So that is also rejected. [SPEAKER_01]: The third one. [SPEAKER_01]: is upa sana savanathikaranya. [SPEAKER_01]: This is in meditation.

[SPEAKER_01]: One can, the traditional Vedic example is Pulushovvagni. [SPEAKER_01]: The human being is visualized as fire. [SPEAKER_01]: Identical. [SPEAKER_01]: Or we can meditate, suppose somebody is worshipping in Hindu, Pujas, human to worshipping Shiva. [SPEAKER_01]: And at one point, the worshipper visualizes.

[SPEAKER_01]: I am Shiva. [SPEAKER_01]: which is called a hunger-hopasana. [SPEAKER_01]: So, okay, it's the kind of visualization, it's kind of meditation, it's kind of worship. [SPEAKER_01]: It's the quiet common in Hindu worship, I am Shiva. [SPEAKER_01]: Is it like that that I am the self, I'm supposed to imagine I am the universe, like it feels nice to feel that I am all of this.

[SPEAKER_01]: So, it's a kind of exercise, a kind of visualization, is that what you're asking, telling us, in that sense, you are the universe? [SPEAKER_01]: No, no, no, no, no, no. [SPEAKER_01]: visualization, meditation, day, have a beginning and end. [SPEAKER_01]: Here Yagyevalka is not telling my three that think that you are everything.

[SPEAKER_01]: That is an exercise. [SPEAKER_01]: You can start it, you can stop it. [SPEAKER_01]: It depends upon your choice. [SPEAKER_01]: You can visualize yourself as Shiva, you can visualize yourself [SPEAKER_01]: and you may not, it's up to you. [SPEAKER_01]: But this is knowledge. [SPEAKER_01]: Knowledge is not dependent upon your choice.

[SPEAKER_01]: The knowledge comes from the command, from the source of knowledge. [SPEAKER_01]: It tells us that all is the self. [SPEAKER_01]: So everything is the self. [SPEAKER_01]: And this is not something to be visualized, something to be known or [SPEAKER_01]: So it's not a question of a spiritual practice just to think that I am Brahman, I am everything, not like that.

[SPEAKER_01]: That's not what is being said. [SPEAKER_01]: This is supposed to be knowledge, it's not a practice, it's not a visualization. [SPEAKER_01]: So finally, the fourth option, which we will accept, is called Badha Samana Rikaranya, Badha. [SPEAKER_01]: and English if you want to write that BAA, DHA, the English translation will be sublation.

[SPEAKER_01]: It is not a very happy translation, but it is often used in philosophical text, sublation [SPEAKER_01]: What is sublation? [SPEAKER_01]: It's like snake and rope, redjucer pearl. [SPEAKER_01]: The snake is the rope. [SPEAKER_01]: Snake is the rope. [SPEAKER_01]: What does that mean? [SPEAKER_01]: It's not a snake.

[SPEAKER_01]: It's a rope. [SPEAKER_01]: So, the correction which is done is, so this is an identity based on correction, an identity based [SPEAKER_01]: that all is the self means the self alone is. [SPEAKER_01]: It's not that there is a universe and somehow it is the self no, there are identical no.

[SPEAKER_01]: The self alone is appearing as the universe. [SPEAKER_01]: The rope alone is appearing as the snake and when we realize what it is, we realize it's not that there is a rope and a snake. [SPEAKER_01]: No, in ignorance it is a snake in knowledge it is a rope. [SPEAKER_01]: when we did not know it seemed to be a snake.

[SPEAKER_01]: Upon investigation, we realized it was a rope, all along it was a rope. [SPEAKER_01]: It just appeared as this snake. [SPEAKER_01]: Now remember there are distinctions here. [SPEAKER_01]: After this realization, the snake disappears and the rope alone will remain. [SPEAKER_01]: But in the case of the universe, not that the universe will stop appearing to you.

[SPEAKER_01]: As long as there is a body, universal appears. [SPEAKER_01]: As long as you have eyes, you will see forms. [SPEAKER_01]: As long as you have ears, you will get sounds. [SPEAKER_01]: But you realize all of this is Brahman. [SPEAKER_01]: It's the self, I am indeed all of this. [SPEAKER_01]: A very real sense.

[SPEAKER_01]: It will not be like, all of this is there and somehow I am entering to it. [SPEAKER_01]: No. [SPEAKER_01]: it will not even be like I have become all this I am all this no it will be like really I am and it appears in this way that when Mary Hale wrote to Swami Vivekananda she says that I have understood you have taught [SPEAKER_01]: All is God.

[SPEAKER_01]: So, I am Vivekananda said, I never taught that. [SPEAKER_01]: It's unmeaning talk. [SPEAKER_01]: He writes, it's unmeaning talk. [SPEAKER_01]: You have not understood what has it. [SPEAKER_01]: And then she says, but you said it, all is God. [SPEAKER_01]: And Vivekananda says, no, I did not.

[SPEAKER_01]: What I meant was God alone is, all is not. [SPEAKER_01]: It's not that God has become all. [SPEAKER_01]: It's more radical than that. [SPEAKER_01]: Brahman alone exists. [SPEAKER_01]: The Self means the real Self. [SPEAKER_01]: Here, Brahman, God, real Self, it interchangeably it's being used.

[SPEAKER_01]: Our real Self has limitless existence, consciousness, please, as Purnam, that alone is. [SPEAKER_01]: and that is appearing as this universe. [SPEAKER_01]: The moment that is corrected, it's in what kind of some, now the question is what kind of identity is it or in our language, what kind of Samana, the Karanam is this statement, Yadam, Sarbham, Yadaya, Mathma, all this is the self.

[SPEAKER_01]: What kind of identity? [SPEAKER_01]: Badh, correction, correction of an error. [SPEAKER_01]: We thought, what was the initial understanding? [SPEAKER_01]: Here is a separate [SPEAKER_01]: independently existing world apart from myself and I am also one entity in this world and I am experiencing all this stuff and the correction will be that I am actually limitless existence consciousness place and I appear as the world and as the subject experiencing the world.

[SPEAKER_01]: or in the language of the Breodernic Upanishad, one alone exists, that is the Atman. [SPEAKER_01]: It appears as the universe and the subject experiencing the universe, but really, it is all the Atman. [SPEAKER_01]: All of this is the Atman. [SPEAKER_01]: So, I may become the says, also says, one alone exists.

[SPEAKER_01]: It appears as nature and soul. [SPEAKER_01]: No thou art tax, and as you both, thou art that means, you are that one, that Atman. [SPEAKER_01]: The Upanishad, this mantra, the central statement is, Eidam, Sarvam, Yadayam, Atma, all this that we experience is you, the Self. [SPEAKER_01]: Now, we asked, how is it me and we did a technical analysis of it, this identity can be in understood in four ways, the injectable way rejected because of contradiction.

[SPEAKER_01]: The total identity, all this is the self, the self is all this. [SPEAKER_01]: Atma is Brahman, Brahman is the world world is Brahman, rejected again because of contradiction. [SPEAKER_01]: Third, it is an imagination. [SPEAKER_01]: You are imagining that you are everything. [SPEAKER_01]: That is rejected because we are talking about knowledge here, a realization here.

[SPEAKER_01]: We are not talking about a practice here which comes and goes. [SPEAKER_01]: So, finally, we realize it is the identity based on correction, correction of an error, bad, bad means, sublation. [SPEAKER_01]: The world you realize the world is you and it will continue to appear, but it will be an appearance.

[SPEAKER_01]: It will not be the reality, you will be the reality. [SPEAKER_01]: It's like the movie, which is continuous to appear on the screen. [SPEAKER_01]: It's like the dreamer who continues to appear as a lucid dream. [SPEAKER_01]: So you, the self will continue to appear as this universe. [SPEAKER_01]: And even you will be there as a person in this universe.

[SPEAKER_01]: But you know you are all of it. [SPEAKER_01]: a starbacter, I think, says the universe along with this body and mind appears at once to me. [SPEAKER_01]: So either I am all of it or none of it, a beautifully put. [SPEAKER_01]: Usually we slice it. [SPEAKER_01]: Whether the universe along with the body mind appears to me the consciousness and a slice it off as I am this much, everything else is other.

[SPEAKER_01]: Vedanta tells you you are all of it. [SPEAKER_01]: So, and the consequence, very deep consequence, the consequence will be complete fulfilment up the karma. [SPEAKER_01]: You will be totally fulfilled. [SPEAKER_01]: Therefore, you are not going out and loving people or things in the world in order to fulfill your desires.

[SPEAKER_01]: Because you are already fulfilled. [SPEAKER_01]: There is nothing that they can give you, the universe, but can give you, which you don't have already because you are all of it. [SPEAKER_01]: The whole universe is yours. [SPEAKER_01]: Second big consequence will be universal and unconditional love.

[SPEAKER_01]: You will feel this deep oneness with everybody and it will be in day to day life, it will be expressed as joy, love, happiness, fulfilment, a great sweetness will be felt, a great freedom and freedom from fear will be felt because there is nothing in this universe which can hurt you, there is nothing and nobody to be afraid of, remember take the all these [SPEAKER_01]: as individual persons, they can be other lots and lots of stuff and things which can happen in the world which can hurt.

[SPEAKER_01]: But as the self and centered in our real nature, we must live this life. [SPEAKER_01]: Then you will find, even while living as the person, living as the person who is centered in the knowledge that I am the [SPEAKER_01]: and moment to moment you overcome the our tendency to act as a limited individual and to other to separate ourselves from others.

[SPEAKER_01]: That is the when you see someone like Masha Arda and others you know they they come in the Sri Ramakrishna. [SPEAKER_01]: So, I mean they can't just say it's the thing about Sri Ramakrishna was he does say love you would write a L O V E. [SPEAKER_01]: It is like love personified, whether this love comes from, it is love comes from, it is an unconditional love because all of them are me, I am all of them, literally me, this separation, physical separation, separation of individuals, they are the glory of the Atman, they are [SPEAKER_01]: from this to service is just one short step that which you feel as love is will be expressed as service as saver in day to day life in our lives.

[SPEAKER_01]: All right, let me just look at the comments and then we will. [SPEAKER_01]: John, have you said in the last class, you said happiness that is felt when a worldly disaster will feel is generated by momentary cessation of desire, not from the desired object itself. [SPEAKER_01]: I have a question related to this, with the Arneswami refers to the Jeeva in relation to Anandhama Koshasabhokta, he has the experience and explicit reference to the joy experience when one enjoys the result to Purnya, Purnya Bhoga.

[SPEAKER_01]: The Brithi that turns in Bharantarmukha at the moment of enjoyment of a desire is the one that ceases in deep sleep. [SPEAKER_01]: Thirdly confused by this when I read it for the first time and now I go back to statement about the cessation of desire, fulfillment of the desire of desire.

[SPEAKER_01]: Yes, cessation of desire amounts to the cessation of the Brithis in the mind, correct, when the Brithis ceases, vibration of the mind ceases, the vibration of the mind [SPEAKER_01]: the reflection of that joy of the Ottoman in the honor of the Myakosha as felt as it is in deep sleep or in our day-to-day life and upon the fulfilment of individual desires, which we generate in that idea that basically what we mistake for happiness in this world is generating tension and releasing the tension.

[SPEAKER_01]: When you release the tension a burst of happiness is felt but that happiness [SPEAKER_01]: But, we think it is caused by the object, which the object of our desire. [SPEAKER_01]: And yes, the bridge which is caused by the desire and the enjoyment of the desired object that sees is at the moment of enjoyment.

[SPEAKER_01]: At the moment of joy, the bridge also stops, there is a stillness, then only, notice if somebody is enjoying oneself, if somebody is very excited, they cannot even enjoy. [SPEAKER_01]: So, if someone is very excited, it is the Rajasthan state. [SPEAKER_01]: Only when the mind becomes sad, like is it possible to enjoy something?

[SPEAKER_01]: Jesus, said, you shall love your neighbor as yourself. [SPEAKER_01]: Yes, here is the logic of it. [SPEAKER_01]: Your neighbor is yourself. [SPEAKER_01]: Everybody is yourself, literally, self in the capitalist. [SPEAKER_01]: Sriramakrishna says that you have to do anuloma, you have to think that the world is an appear in three-mobject falls and reject.

[SPEAKER_01]: After realization to do anuloma, you have to come back again. [SPEAKER_01]: Think of the world as real, not real, at Lila, yes. [SPEAKER_01]: If I had beginner like myself, I think that the world is everything in the world is Brahman or self in the beginning itself. [SPEAKER_01]: Then does it not make me more attached to the world?

[SPEAKER_01]: How would I reconcile please advice? [SPEAKER_01]: No, first you have to realize I am Brahman. [SPEAKER_01]: If you realize I am Brahman, then only the next step becomes that the whole world is nothing but me. [SPEAKER_01]: Without that, you can't think of the world as me, as a body, how can I be the world?

[SPEAKER_01]: And as a body, everything else is separate from me. [SPEAKER_01]: As a mind, as a personality, how can I be the world? [SPEAKER_01]: All these millions and billions of persons are separate from me. [SPEAKER_01]: But as awareness itself, as being itself, the whole universe appears and disappears into me.

[SPEAKER_01]: As Shankaracharya says, [SPEAKER_01]: originates in me, exists in me, and disappears back into me, and indeed cannot ever be experienced apart from me, the existence consciousness. [SPEAKER_01]: Then from that perspective, you will not be attached anymore. [SPEAKER_01]: See, we like the dreams.

[SPEAKER_01]: We are not attached to anything in the dream. [SPEAKER_01]: The moment we realize [SPEAKER_01]: Notice also this attachment attached to the world, attachment to the world is always conditional. [SPEAKER_01]: I'm attached to only certain things and certain people and certain activities in the world, not to others.

[SPEAKER_01]: Those I think they belong to me, those I think which will give me happiness, I'm attached to those only. [SPEAKER_01]: That will go away. [SPEAKER_01]: When I realize I'm Brahman, when I say I am the entire universe, there's no question of attachment because in that case you're equally attached to everything and nothing.

[SPEAKER_01]: And everyone says, Kasmin Nubhagova Vigyath is Ravam Vigyandam Vigyath, Mundakopanishal says, Yes, Mundakopanishal, Chandokyopanishal, sir, what is that by knowing which everything is known? [SPEAKER_01]: Mundakopanishal, Chandokyopanishal, father tells him, my boy, have they taught you that by knowing which everything is known?

[SPEAKER_01]: Yes, here we get the answer, that is the self. [SPEAKER_01]: And how is it that by knowing the self, everything is known, uncorrected to explain it, because everything originates from the self, stays in the self, disappears back into the self. [SPEAKER_01]: Nothing can be experienced without the self.

[SPEAKER_01]: If B cannot be experienced without A, ever, then one will begin to suspect B is somehow related to A. [SPEAKER_01]: It doesn't exist apart from A. [SPEAKER_01]: Gita Dave says this question about the cell being known and then everything else will be known same as moon.com and should correct very good.

[SPEAKER_01]: Dhristya Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, Dhristya, [SPEAKER_01]: and the bhaja samana di khringam.

[SPEAKER_01]: The oneness established by identity and the oneness established by correction. [SPEAKER_01]: Oneness established by identity, Brahman is the world, the world is Brahman. [SPEAKER_01]: You can never think of Brahman without the world then and the world without Brahman. [SPEAKER_01]: They are just the same thing, equally so.

[SPEAKER_01]: Brahmachari Bishurup is Swami-Sarva-Priyanda and Swami-Sarva-Priyanda is Brahmachari Bishurup. [SPEAKER_01]: They are equally true and one in the same thing. [SPEAKER_01]: They cannot be separated. [SPEAKER_01]: Whereas, Neekan-Rop is not like that. [SPEAKER_01]: It is really a rope, only appears to be the snake and the snake never exists without the rope.

[SPEAKER_01]: But the rope does exist without the snake. [SPEAKER_01]: dream example is very powerful, in the right of philosophy what would be the first principle method to show oneness at the answer. [SPEAKER_01]: Superimposition, how this superimposition shows oneness is, once you establish the separation between self and not self, I am consciousness and everything else appears to me, separation.

[SPEAKER_01]: Now, one must ask the question, what is the relationship between consciousness and object? [SPEAKER_01]: Shankaracharya's first statement, they are as distinct as light and darkness, and yet they appear to be related. [SPEAKER_01]: In that case, they are only one possibility. [SPEAKER_01]: that one must be true and other must be an appearance.

[SPEAKER_01]: One must be the appearance of the other. [SPEAKER_01]: They are literally the same thing. [SPEAKER_01]: There is an underlying one. [SPEAKER_01]: That's why they are able to interact with each other, that they appear together. [SPEAKER_01]: Otherwise, two utterly different things, how will they interact?

[SPEAKER_01]: Nila Varasi, this little basic question, world appears to dream, how do we explain objective experience of different people, the whole of the objective world seems to be verified by individual beings. [SPEAKER_01]: Yes, this is one of the objections. [SPEAKER_01]: You are trying to equate the waking burden to dream world, it is one of the objections is this dream world, it is objective verification.

[SPEAKER_01]: We all agree, we are here in this zoom class, in the dream each one of us has a different dream, we have no agreement there. [SPEAKER_01]: So how are you saying this world is like a dream, the waking world seems to be different from the dream. [SPEAKER_01]: but the same thing is true of the dream world also.

[SPEAKER_01]: In the dream world if you have a zoom class with 100 people and everybody will vouch that yes we are all in the same zoom class they will not say that oh I can't see you it is in a dream you know that's why I can't see anybody I am so no no. [SPEAKER_01]: So in the dream [SPEAKER_01]: It all feels like we are all vouching for a shared reality.

[SPEAKER_01]: In your own dream, think about it, in your own dream, whoever you meet, they all agree, suppose you're having a cup of tea with your friend. [SPEAKER_01]: And you say, here, please have this cup of tea. [SPEAKER_01]: Will your friend say, I can't see it because it's in your dream, it's not in my dream.

[SPEAKER_01]: It's not verified publicly. [SPEAKER_01]: No, they will everybody in the dream will agree that it is the same reality we are sharing. [SPEAKER_01]: Just like a virtual reality, people in the virtual reality can share the same reality and agree upon it. [SPEAKER_01]: And yet it is virtual, it is not real, it is not in the waking state.

[SPEAKER_01]: Shivani says, doesn't, don't have a desire to block the realization, I am Brahman from [SPEAKER_01]: why do our desires block it? [SPEAKER_01]: So, again these questions are all beautifully answered because by these passages, why do our desires block it? [SPEAKER_01]: Because we think this is other than me, this object x which is other than me, by getting this object, I will be full feed.

[SPEAKER_01]: As long as I hold on to that, I can never be pulled now, it is separate from it is an [SPEAKER_01]: And as long as I hold on to that and holding on to the delusion that happiness is coming from that x that it is coming from my own self that I do not refuse to see that. [SPEAKER_01]: And therefore, I keep it as separate as something desirable, and I hunt for it, that one nest feeling of one nest will never come, when I do this.

[SPEAKER_01]: First of all, there must be a stepping away from the desire for the text by the realization. [SPEAKER_01]: It is all within me, then turning away from those specific likes and dislikes. [SPEAKER_01]: Then the realization of one nest, then when we look back upon x, y, z, all of that [SPEAKER_01]: Kiran says, there is oneness automatically result when one realizes the true nature of fitness.

[SPEAKER_01]: Yes, yes, actually it is true. [SPEAKER_01]: If you investigate, if you realize your fitness consciousness and if you feel that still don't feel the oneness, just investigate that business consciousness, stay with it, you will feel a deep oneness. [SPEAKER_01]: Remember, again, we are not, it is not a forced or an artificial oneness that there is a universe and somehow it is one.

[SPEAKER_01]: And you are that one, then when you look back from that vantage to the universe, the universe will appear like an appearance in that one. [SPEAKER_01]: The underlying essence is existence consciousness and everything appears in it, plays around in it and fades of yes, correct. [SPEAKER_01]: Atma is premaspada, the basis of deep devotion and love, yes, this is where Adwaitan Bhakti [SPEAKER_01]: This explains, this actually explains property, how do we have limitless unconditional love for God?

[SPEAKER_01]: Because our God is our real self, then only that's why it is, it makes complete sense that we can, we have unconditional love for that, and the key seems to be being able to identify the felt sense of me to investigate that, identify, investigate that, [SPEAKER_01]: The Ram Gopal says is the problem of other minds dismissed in a Twitter.

[SPEAKER_01]: No, you can depend on which framework you take up. [SPEAKER_01]: There is rich richity vada, richity dhrishty vada, azhata vada, in the richity dhrishty vada that there is a universe and then we experience the universe. [SPEAKER_01]: There are other minds are accepted. [SPEAKER_01]: And richity dhrishty vada is more of subjective idealism.

[SPEAKER_01]: Then other minds will be like the minds of people you see in the dream. [SPEAKER_01]: They are all appearances in you. [SPEAKER_01]: or by dissolving the idea of this mind as fundamentally separate, does it deal with this? [SPEAKER_01]: It deals with it not only the mind, body, mind, external universe is not fundamentally separate from the self, they are all appearances, therefore other minds are also not fundamentally separate from the self, they are all appearances in oneself.

[SPEAKER_01]: the question of body mind, problem is more consciousness and object, the relationship between consciousness and object is a fundamental question, in Sankha, in Advaita, in Sankha, the question is left unresolved that those two are fundamentally different realities interacting, [SPEAKER_01]: The object, the body, mind, universe, they are all appearances in the true subject, in the real self, in pure consciousness.

[SPEAKER_01]: You are that underlying reality. [SPEAKER_01]: Very good.

5. Brihadaranyaka Upanishad - Mantra 2.4.6 | Swami Sarvapriyananda

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