[SPEAKER_00]: Umpur nama dhaf pur nama dhaf pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dhaff pur nama dha
[SPEAKER_00]: Ohm, that Brahman is infinite, and this universe is infinite.
[SPEAKER_00]: The infinite proceeds from the infinite.
[SPEAKER_00]: Then taking the infinite tune of the infinite universe, it remains the infinite Brahman alone.
[SPEAKER_00]: Ohm, peace, peace, peace.
[SPEAKER_00]: Namaste and welcome everybody.
[SPEAKER_00]: Today, we are happy and excited to start a part, a study of a part of the Brehalar Neko-Panishad.
[SPEAKER_00]: A little background here, the word Brijadharnyaka, it means vast and forest, teaching, the vast forest, teaching.
[SPEAKER_00]: Because of the sheer size of this Upanishad, it's the biggest of all the Upanishads, the longest and extinct.
[SPEAKER_00]: So in that sense, it is the great or the great in Sanskrit Brijadh.
[SPEAKER_00]: Also, one of the most profound, very rich, very profound, very deep, very difficult also.
[SPEAKER_00]: So, in that sense, also great, the word, in Sanskrit, which means great, is in the same family as Brahman, from which the word Brahman comes.
[SPEAKER_00]: So, it is appropriate because the main theme of this Brhalar Nikopanishad is Brahman.
[SPEAKER_00]: Also, this was Shankaracharya's, as it was taught in the forest, hence it is called Aran Aran Niyaka, a forest book.
[SPEAKER_00]: There are many such forest books, Aran Niyaka's, and this is the great forest book, or great forest teaching.
[SPEAKER_00]: Not only is this openishad, the longest of the openishads in bulk, just the opposite of the
[SPEAKER_00]: But also Shankaracharya, who wrote commentaries on these Upanishads, among all these commentaries, the longest commentary is not surprisingly on the Brahadra and the Kupanishad.
[SPEAKER_00]: Also one of the most deep and profound commentaries.
[SPEAKER_00]: So, for example, the Kupaswami Shastri who gave wrote an introduction to this English translation of the Brahadra and the Kupanishad by Swami Madhavan
[SPEAKER_00]: So it contains the Upanishad and a translation of the Upanishad and a translation of Shankaracharya's commentary on the Upanishad.
[SPEAKER_00]: So Shankaracharya's commentary in the Upanishad is also very long, the longest of all his commentaries, Bhashshars.
[SPEAKER_00]: When Shankaracharya's commentary has a sub-commentary, famous sub-commentary known as the Vartica,
[SPEAKER_00]: So, one of Shankaracharya's disciples, Sureshwaracharya, he wrote these verse form commentaries on Shankaracharya's commentaries on the Upanishads.
[SPEAKER_00]: So, these sub commentaries on Shankaracharya's commentaries are called Bhartikas.
[SPEAKER_00]: And what the Bhartika does is it is said Uptanukta Durukta Anjya.
[SPEAKER_00]: Whatever has been said by Shankaracharya, Sureshwarra will comment upon it,
[SPEAKER_00]: What Shankaracharya has not said, you know, fill in like fill in the blanks.
[SPEAKER_00]: What should I might have been useful to say, but Shankaracharya did not say, Anukta which has not been said.
[SPEAKER_00]: And Durukta which means that which Shankaracharya has been said, but it's difficult.
[SPEAKER_00]: And so it needs illucidation.
[SPEAKER_00]: all of that Devartika does.
[SPEAKER_00]: So, naturally, the Vartika by Surishvaracharya is even bigger than Shankaracharya's commentary.
[SPEAKER_00]: It is an ocean.
[SPEAKER_00]: It is called the Brayadarnya Kupanishya Bhashya Vartika.
[SPEAKER_00]: Brayadarnya Kupanishya Bhashya Vartika.
[SPEAKER_00]: It runs to several books.
[SPEAKER_00]: And in fact, there is a
[SPEAKER_00]: a shortening, a digest of the essential points of the Vartic of Sureshwaracharya, on Shankara's commentary on this Vedarni Kupanishad, written by Nanadad then Vidyaran Yaswami, there are also of the Panchadashi.
[SPEAKER_00]: Many centuries after Shankara Charyan after Sureshwaracharya and that is called the Vedarni Kupanishad Bhashya Vartika Sara.
[SPEAKER_00]: Now, I am saying that is I have seen a Hindi translation of that essence where it runs to the essence of the Vartika runs to more than a thousand pages and in that with translation and in that with the Vedyar in Nya Muni, Vedyar in Nya Swami, he says,
[SPEAKER_00]: Modern people do not have patience, and therefore we are engaging in this work, we are composing this work, which gives us the essence of the vast work called the Vartica, which is itself a commentary on a vast work called the Kamint Bhashi of Shankaracharya, which is itself a commentary on the original Upanishad, which is a vast Upanishad, the Brother
[SPEAKER_00]: Now, also this Upanishad is, I mean, there is so much there, many of the most famous mantras of Vedanta, they come from this Upanishad.
[SPEAKER_00]: So, I always begin all my talks with Asyato Umasat Ghamaya, that comes from this Upanishad.
[SPEAKER_00]: Asyato Umasat Ghamaya, Tamasawma, Jyotid Ghamaya, Rittur Mahabritam Ghamaya, it's from this Upanishad.
[SPEAKER_00]: Purnamada, Purnamada, Purnamada, which we just saw just now, that will be the Shanti Mantra, the peace invocation when we start the study of this open nation.
[SPEAKER_00]: That is also part of the open nation.
[SPEAKER_00]: See, these peace invocations, each weather has its own distinct Shanti Mantra or peace invocation, each weather.
[SPEAKER_00]: So just by the peace invocation of the Shanti Mantra, you can know which weather is being, the open nation belongs to which weather.
[SPEAKER_00]: So, for the shukla yogurveda, the shanty mantra, the peace invocation is this one, pulna bada pulna with them, which we just chanted.
[SPEAKER_00]: So, immediately, you know the Brevarnya Kupanishad belongs to the shukla yogurveda.
[SPEAKER_00]: Then, the famous Amrammas, me, I am Raman, belongs to this openishad.
[SPEAKER_00]: Then again, again, I talk about Shavana Mananda and I did the Haseana, that it is to be heard and it is to be reflected upon it, it is to be marinated upon, it comes from this
[SPEAKER_00]: many other things.
[SPEAKER_00]: For example, monasticism, what does the monk mean?
[SPEAKER_00]: Why is the person become a monk?
[SPEAKER_00]: What does becoming a monk mean in Vedanta and where are the mantras which talk about becoming a monk?
[SPEAKER_00]: And it is all there in this Upanishad.
[SPEAKER_00]: So many many areas of Vedanta, they are based upon the original source, the text, the root text of Vedanta is the texts are found in this open issue.
[SPEAKER_00]: So, really profound, very rich, very profound.
[SPEAKER_00]: I remember that one of the reasons why I am doing this now is that I had a certain
[SPEAKER_00]: I remember the first time I studied the Upanishad was under a great teacher, but I was very young at that time I was just at the beginning of a monastic life just one or two years into my brahmacharya, the novice period.
[SPEAKER_00]: And we did study the entire Upanishad under this teacher, Dhamodhar Ashrama.
[SPEAKER_00]: The teacher was very old.
[SPEAKER_00]: He was in his late 90s.
[SPEAKER_00]: I was very young and impatient.
[SPEAKER_00]: I didn't understand much.
[SPEAKER_00]: And we just read these Ascritoreginal, the Bengali translations, Shankaracharya's documentaries, and the translations of that, and some explanations.
[SPEAKER_00]: Sort of, as far as I remember, bare bones explanation.
[SPEAKER_00]: I used to be the youngest in that group, most of they were senior swamis, and they I remember they engaged more with the teacher than I did.
[SPEAKER_00]: I was very happy to be studying the Upanishad in such August company, especially the Breodern Equipment Initiative.
[SPEAKER_00]: But that's about it.
[SPEAKER_00]: I must be honest, that I was a little, I was too restless, so I guess I was a little bored and I didn't derive much from it personally, I didn't.
[SPEAKER_00]: Then next, when I was in the Training Center as a Brahmachary, I remember we studied several portions of this Upanishad, but not the complete one.
[SPEAKER_00]: This time around, it was part of it.
[SPEAKER_00]: On different occasions, I have had the chance of studying this open initial parts of it with different teachers.
[SPEAKER_00]: And once before this, I did teach a part of it to the Brahmachari's in Beludmat in the training center, just one part of it.
[SPEAKER_00]: At that time, that time when I actually got a chance to teach, I remember being excited about this open initial and deriving benefit from it.
[SPEAKER_00]: The occasion for it now is, I guess it's time.
[SPEAKER_00]: We have studied the Mandu-Kyopanishad with Dakarika.
[SPEAKER_00]: We have studied the Katopanishad.
[SPEAKER_00]: We have studied together the Munda-Kopanishad.
[SPEAKER_00]: And we can open it up and most recently the Ishopanishad.
[SPEAKER_00]: So it's time in that sense to tackle a part of this Upanishad.
[SPEAKER_00]: Also, I heard from this monk who is a great scholar and teacher of Vedanta, Pranapjaitan, Nipuri, who has come to the Vedanta society here in New York and given a talk also, a couple of times.
[SPEAKER_00]: So, he said that he said I have noticed the reluctance even among monks about studying and teaching this open issue.
[SPEAKER_00]: So, it is my special request to the scholars and the monks to study and teach this open issue.
[SPEAKER_00]: As a result of which both you, your own spiritual life, the teacher, the monk, you will gain, and those who are listening to you will also gain.
[SPEAKER_00]: So it is, it is my request to you.
[SPEAKER_00]: Don't be intimidated, plunge into it, you will gain from it and others will also benefit from it.
[SPEAKER_00]: So that really inspired me that maybe I should take a crack at it.
[SPEAKER_00]: But even then, I still am quite a bit impatient.
[SPEAKER_00]: So I'm not going to take up the whole Upanishad.
[SPEAKER_00]: The traditional method always is to start at the beginning and end at the end.
[SPEAKER_00]: But it's big.
[SPEAKER_00]: It's a little cumbersome.
[SPEAKER_00]: So what I'm going to do is take up just one section of the Upanishad.
[SPEAKER_00]: And it's a famous section, maybe the most famous section, that's what we will study.
[SPEAKER_00]: Some of the most famous mantras of all of Vedanta come from this section, it's also a very interesting section.
[SPEAKER_00]: It's called the Jaggiavalkya Maetri Samvad, the dialogue between Jaggiavalkya and Maetri.
[SPEAKER_00]: More on that later, the structure of the Upanishad is fairly, and broadly speaking, it has three parts, three parts called Kanda, Kanda means a part, part 1, 2 and 3.
[SPEAKER_00]: Part 1 is called Madhu Kanda, the Hanikanda, the Hanikanda, the Hanikanda, Brahman is called the Hanik, for reasons which is found in that part you will see.
[SPEAKER_00]: named after the Rishi, the Master Yagyevalkya, who is the hero of this Upanishad.
[SPEAKER_00]: You will find most of the teachings, they come from the Rishi Yagyevalkya.
[SPEAKER_00]: Or it's also known as Munikanda, the part of the sage.
[SPEAKER_00]: Yagyevalkya, of course, is the sage, is the sage of the saint.
[SPEAKER_00]: And then the third one is called killer conduct, killer means supplement, miscellaneous collection.
[SPEAKER_00]: So, sort of appendix, stuff which is left over, it's all collected into the killer conduct.
[SPEAKER_00]: Again, the first part is broadly the teachings of Vedanta, known as Upadhisha, the central teachings without much attempt at argumentation, without much attempt at philosophizing.
[SPEAKER_00]: Then, second part, the Muni Khand or Yagya Valkyya Khanda, is also known as the Upapatthi Khanda, that means the part based on reasoning.
[SPEAKER_00]: So, there is a lot of philosophizing there.
[SPEAKER_00]: And the third part is called the Upa's and Akandabha or meditation part which is which has many kinds of Vedic meditations.
[SPEAKER_00]: And the part which, and each of these parts is made of chapters.
[SPEAKER_00]: So each part has two chapters, each part one has two chapters, two has two chapters, and three has two chapters, total of six chapters.
[SPEAKER_00]: The open issue has six chapters.
[SPEAKER_00]: The chapters are called adhyaya, which means chapter.
[SPEAKER_00]: And each of these chapters has sections called Brahmanum.
[SPEAKER_00]: So, Kanda part, which has chapters, Adhyaya, each chapter has many sections called Brahmanam.
[SPEAKER_00]: And all that we are going to do, in at least this first past, first attempt, first crack at the Brevarnya Kupanishad, is one of these sections.
[SPEAKER_00]: Not even a whole part, not even a whole chapter, one section of one chapter of one part.
[SPEAKER_00]: And the section we will do is called the Yagya Valkya Maid 3 Sambadha, the dialogue between the Rishi Yagya Valkya and his wife Maid 3.
[SPEAKER_00]: So that's what we have got in store for us.
[SPEAKER_00]: But first, let us take a look at the peace chant.
[SPEAKER_00]: This most important, amazing peace chant.
[SPEAKER_00]: Purnamada, Purnamidam, Purna, Purnamaga, Chate, Purnas, Purnamada, Ayya, Purnam, Ayya, Purnam, Ayya, Ayya, Chate, that is infinite.
[SPEAKER_00]: This is infinite.
[SPEAKER_00]: This infinite has come from that infinite.
[SPEAKER_00]: And when you grasp the infinite of the infinite, the infinite alone remains, oh, peace, peace, peace.
[SPEAKER_00]: What does that mean?
[SPEAKER_00]: If you translate pool number as whole, it can also mean whole.
[SPEAKER_00]: So that is whole, this is whole and from that whole, this whole has come when we grasp the whole in the whole, the whole alone remains.
[SPEAKER_00]: Oh, peace, peace, peace.
[SPEAKER_00]: It's like enough to blow a hole in your mind.
[SPEAKER_00]: So what does that mean?
[SPEAKER_00]: It is perhaps the most profound of all the peace chance and it contains the whole of Vedanta within it.
[SPEAKER_00]: Shankarajary will see, you will say that.
[SPEAKER_00]: Now, the interesting thing about this peace chance is not only do we chant it as part of tradition at the beginning of studying Brazarnak Upanishad.
[SPEAKER_00]: So, every class we will start with that.
[SPEAKER_00]: But interestingly, it is also part of the Upanishad.
[SPEAKER_00]: Among all the mantras of the Upanishad, one of the mantras is this Purnamada Purnamada.
[SPEAKER_00]: In the fifth chapter, towards the end, if you remember it's part of the killer calendar, the supplemental part, in that the fifth chapter, it begins with Purnama, the Purnama with them.
[SPEAKER_00]: So there Shankaracharya writes an extensive commentary on that.
[SPEAKER_00]: And so what I will do today is talk about what the Purnama with the means
[SPEAKER_00]: the secret within it and then take a look at Shankaracharya's commentary, the issues he raises and stop there.
[SPEAKER_00]: And then in the next class, I will again come back to Purnamada Purnamidham, but then I will speak freely about it in general, without restricting myself to what Shankaracharya said.
[SPEAKER_00]: So here goes.
[SPEAKER_00]: Today and the next class will be about Purnamada Purnamidham.
[SPEAKER_00]: Wonderful,
[SPEAKER_00]: All right.
[SPEAKER_00]: So it comes at the beginning of the fifth chapter.
[SPEAKER_00]: So basically four chapters are over.
[SPEAKER_00]: Two of the three parts of the Upanishad are over.
[SPEAKER_00]: In fact, the Vedanta portion of the Upanishad is over.
[SPEAKER_00]: If you remember, first part of the Upanishad, second part and then the third part is a miscellaneous.
[SPEAKER_00]: So just before the miscellaneous begins,
[SPEAKER_00]: Shankaracharya says, here is Mantra, Purnam and the Purnam with them.
[SPEAKER_00]: It is a summing up a conclusion to the four chapters which have preceded it, the two parts which have preceded it.
[SPEAKER_00]: That means, entirety of Vedanta is now summed up in these words of this mantra.
[SPEAKER_00]: So, let us take a close look at it.
[SPEAKER_00]: Purnum, the word Purnum means the whole, the complete, the total, the infinite, the limit less whatever you call it, it is Purnum.
[SPEAKER_00]: M now it begins with this mantra has four parts.
[SPEAKER_00]: If you look at it, the four quarters of the verse, the first part says, that is spurnum, this is spurnum.
[SPEAKER_00]: The second part says, this spurnum has come from that spurnum.
[SPEAKER_00]: The third part says, if you grasp the spurnum in this
[SPEAKER_00]: Now, the first part of this mantra, this is prudam, that is prudam, actually starts with that is prudam, this is prudam, that is the limitless infinite, this is the limitless infinite.
[SPEAKER_00]: What does it mean?
[SPEAKER_00]: Again, in this little phrase, the whole of Vedanta is there, so what does it mean?
[SPEAKER_00]: It means here that when it says that in Sanskrit, Purnamadaha, Purnam, other, the word, other literally means that.
[SPEAKER_00]: Purnam, itam, itam literally means this.
[SPEAKER_00]: But just as in English, when we say that, it means something distance.
[SPEAKER_00]: When we say this, it means something nearby.
[SPEAKER_00]: Something right now presented to us.
[SPEAKER_00]: This here, you know, this person.
[SPEAKER_00]: And if I say that person, it means somebody who is elsewhere, distant, that place.
[SPEAKER_00]: And if I say this place, so this is something proximate, and if that is something paravay.
[SPEAKER_00]: What that means is, here, that purnam, that means Saganabram, Ishwara, Bhagawan, the God of religion.
[SPEAKER_00]: And this means this world and its sentient beings, us, we, all of us, we are this and this world which we inhabit.
[SPEAKER_00]: It's this.
[SPEAKER_00]: In more philosophical language, that is, segunabhramman, Brahman with the power of Maya, pure consciousness limited by Maya.
[SPEAKER_00]: And this one is pure consciousness limited by ignorance or agyana.
[SPEAKER_00]: Vedanta sara.
[SPEAKER_00]: So, those who have studied Vedanta sara will immediately get the references, but it doesn't matter.
[SPEAKER_00]: I'll give an outline of it.
[SPEAKER_00]: Right.
[SPEAKER_00]: So, what it means here is that God, subunabramman, the ultimate reality with the power of Maya, limited by the power of Maya,
[SPEAKER_00]: It also means this means not only this word, it also means us.
[SPEAKER_00]: Let's just take us the Jeeva by this Purnam, let's take us the Jeeva.
[SPEAKER_00]: It also means this word, but let's take us the Jeeva.
[SPEAKER_00]: So it means Brahman is Purnam, God is Purnam and the Jeeva sentient beings, we are Purnam.
[SPEAKER_00]: But, now reflect Purnam, complete one infinite limitless.
[SPEAKER_00]: Bullnam cannot be 2.
[SPEAKER_00]: Why not?
[SPEAKER_00]: Why can't they be 2 infinitesis?
[SPEAKER_00]: Because one infinity would limit the other infinity.
[SPEAKER_00]: It's not like a mathematical infinity.
[SPEAKER_00]: There are many mathematical infinitesis.
[SPEAKER_00]: In set of real numbers is infinite, the set of rational numbers is infinite between 2 numbers you can find another infinite infinite sheet of smaller numbers and so on.
[SPEAKER_00]: but so there is a whole ranking of infinities in mathematics, but it is not like that in philosophy in Vedanta, when you say infinite, when we say limitless, they can be only one of them.
[SPEAKER_00]: Why not, why not more?
[SPEAKER_00]: Because if there are two infinite, two limitlessness distinct from each other, we can immediately see one will limit the other.
[SPEAKER_00]: what do you mean by limit the other?
[SPEAKER_00]: If there are two infinitesis A infinity and B infinity, then the very existence of that B infinity means that there is something outside the A infinity.
[SPEAKER_00]: Therefore, A is not everything, A is not prudentum, A is not complete and B because of the existence of A, B also cannot be prudentum, B also cannot be the whole or infinity or limitless.
[SPEAKER_00]: So first of all, it's very important to realize that infinity, really speaking, philosophically speaking, logically speaking, there must be one infinity in the philosophical sense.
[SPEAKER_00]: No, I'm not, I don't mean in the mathematical sense.
[SPEAKER_00]: They can be only one infinity.
[SPEAKER_00]: And that one infinity is called Purnum.
[SPEAKER_00]: Then the interesting thing which happens is, if you say God and sentient beings, God and sentient beings, both are Purnum.
[SPEAKER_00]: And there is only one prudum.
[SPEAKER_00]: In that case, God becomes equal to the sentient being.
[SPEAKER_00]: See, God is prudum.
[SPEAKER_00]: And the sentient being, G is prudum.
[SPEAKER_00]: Then God is equal to prudum is equal to G. Then God is equal to G. It is our mathematics.
[SPEAKER_00]: A is equal to B is equal to C. Then A is equal to C.
[SPEAKER_00]: If God, Saguna Brahma, Nishore and technically in Vedanta, Saguna Brahma is Purnam and Jiva is Purnam and we are saying that it can be only one Purnam, they can't be many Purnams.
[SPEAKER_00]: In that case, they must both be the same Purnam, the same infinity.
[SPEAKER_00]: Therefore, Saguna Brahma and Jiva are one, Jiva and Brahma are one, this
[SPEAKER_00]: The what does that remind you of immediately say the Mahavarka, the identity statement.
[SPEAKER_00]: The essence of Vedant is always expressed as that you are tukthuamasi or as in this Upanishad you will find it's there, aham Brahma's name, I am Brahma.
[SPEAKER_00]: I who, I who, I the sentient being, I the sentient being, I truly speaking in reality I am Brahma.
[SPEAKER_00]: So, this is the meaning of Purnamada of Purnamada, the first thing that arises from this description is, this is a Mahabhakya, this is an identity statement, it gives you the identity of the cosmic and the individual of the divine and the human of God and the sentient being, in Vedantic terms, Saguna Brahma and Jiva, they are one and the same, now again immediately you will
[SPEAKER_00]: This is impossible.
[SPEAKER_00]: God may be prudent.
[SPEAKER_00]: Who knows?
[SPEAKER_00]: We don't know God.
[SPEAKER_00]: We read about it in books or we hear about it.
[SPEAKER_00]: So there may be something called God which is prudent which is infinite limitless, whole, whatever.
[SPEAKER_00]: But I am quite sure I am not limitless.
[SPEAKER_00]: I am very limited.
[SPEAKER_00]: I am born the other day and I am going to die at some point soon.
[SPEAKER_00]: I am a very limited creature
[SPEAKER_00]: Whereas God is unlimited, God is the whole, God is omniscient, omnipotent, omnipresent, and all the big omnis, and I am none of them.
[SPEAKER_00]: How can I and God be the same thing?
[SPEAKER_00]: How can I be proved them?
[SPEAKER_00]: How can I be identical with subunabram?
[SPEAKER_00]: How can the G1 and subunabram and be identical?
[SPEAKER_00]: Also, the Upanishad itself in its language, that and this, it shows you the crucial difference between a Giva and Ishwar, between the sentient being and God.
[SPEAKER_00]: What is the crucial difference?
[SPEAKER_00]: we ourselves, we can be described as this.
[SPEAKER_00]: I can immediately describe myself as this.
[SPEAKER_00]: Here, this body, this mind, this guy.
[SPEAKER_00]: I am present in philosophical language.
[SPEAKER_00]: I am present to myself immediately, not immediately.
[SPEAKER_00]: I am directly presented to myself.
[SPEAKER_00]: I am obvious to myself.
[SPEAKER_00]: I can
[SPEAKER_00]: So, it is, I am represented by the word or indicated by the word, he dumb, this, this, and God, circumventing the Brahman, is very appropriately indicated by the word, that.
[SPEAKER_00]: that which I read about, that which I hear about.
[SPEAKER_00]: I have no immediate experience of that God.
[SPEAKER_00]: It is an article of faith.
[SPEAKER_00]: It is talked about in the Vedas, in religious books, by religious masters, maybe somebody is sight, but for me God is that.
[SPEAKER_00]: In philosophical language, Vedantic language, the Jiva is a paroxia, directly presented, directly experienced.
[SPEAKER_00]: not immediately, where God is perokshah beyond the range of the senses.
[SPEAKER_00]: So, God is perokshah, I am a perokshah.
[SPEAKER_00]: Your God is omniscient, omnipotent, omnipresent, I am tiny, I am limited, I am powerless, I have very limited knowledge.
[SPEAKER_00]: So, utterly different.
[SPEAKER_00]: In that case, how will you say Saguna Brahma and G are one and the same?
[SPEAKER_00]: What sense?
[SPEAKER_00]: Then you remember, in Vedanta, we had to take what is called Lakshyatha, the implied meaning.
[SPEAKER_00]: If the direct meaning of the words do not make sense, the direct meaning is what?
[SPEAKER_00]: God and the sentient being are one.
[SPEAKER_00]: It does not make sense.
[SPEAKER_00]: They are utterly contradictory.
[SPEAKER_00]: It's not only blasphemous.
[SPEAKER_00]: It's illogical to speak of them as being one.
[SPEAKER_00]: But then what would it mean that they are one?
[SPEAKER_00]: In what sense?
[SPEAKER_00]: So we have to take the implied meaning.
[SPEAKER_00]: What is the implied meaning?
[SPEAKER_00]: The implied meaning of the Jeeva is that, I am not the body, not the mind, I am pure consciousness.
[SPEAKER_00]: Apart from the body mind, pure consciousness in itself, the drastah, the witness consciousness.
[SPEAKER_00]: And what is Brahman?
[SPEAKER_00]: Brahman is also pure consciousness.
[SPEAKER_00]: With Maya, it becomes Ishwar or God, but we remove the Maya part of it, take the pure consciousness part of it.
[SPEAKER_00]: This is all they're on sale, this is the implied meaning.
[SPEAKER_00]: In the implied meaning, Brahman, second of Brahman, God is pure consciousness and
[SPEAKER_00]: I, the sentient being, not as the guy serve a pre-anander, but right now this consciousness, which is experiencing itself as serve a pre-anander.
[SPEAKER_00]: This consciousness itself, this drstha, this sakshi, and Brahman, Ishwarabhagavan, is also the same sakshi, the same consciousness, but with the limitless power of Maya.
[SPEAKER_00]: In that case, you and Bhagawan are same, in that sense.
[SPEAKER_00]: In that sense, it makes sense to say, tattuamasi, you are that.
[SPEAKER_00]: Aam Ram has me.
[SPEAKER_00]: I am Brahman.
[SPEAKER_00]: This Atman is Brahman.
[SPEAKER_00]: So in the sense of the implied meaning of the words,
[SPEAKER_00]: Tat and Thuam, that and you are in this mantra that and this other Adam in the implied sense of the words, not in the direct sense.
[SPEAKER_00]: In Sanskrit, Lakshyartha, vachyartha, vachyartha, dictionary meaning, direct meaning of that is God.
[SPEAKER_00]: Direct meaning of this is this guy, this personality.
[SPEAKER_00]: But the implied meaning of that pure consciousness, implied meaning of this pure consciousness and then they can both be pooled number.
[SPEAKER_00]: What chart is the direct meaning?
[SPEAKER_00]: Luxi-arth is the implied meaning.
[SPEAKER_00]: So now let's put it together.
[SPEAKER_00]: We have pooled number that is pooled number, pooled number, this is pooled number, makes sense of it.
[SPEAKER_00]: That means that and this are the same pooled number.
[SPEAKER_00]: Let us use that bring in the term Upaadhi and this is important because without this we will find it very difficult to understand all this.
[SPEAKER_00]: Upaadhi Upaadhi means something which appears to transfer its qualities onto something else.
[SPEAKER_00]: So, the classic example of a crystal here is a crystal I mean like a piece of glass basically.
[SPEAKER_00]: Now, if I put the orange clock behind
[SPEAKER_00]: If I put the gray color behind it, now the same crystal looks great to you.
[SPEAKER_00]: The gray color, this gray color, and this orange color, this one.
[SPEAKER_00]: And the gray color, this one, this gray and the orange, these are called Upadhis.
[SPEAKER_00]: What do they do?
[SPEAKER_00]: The crystal or the glass, which is colorless by itself, appears gray in the presence of the gray color.
[SPEAKER_00]: appears orange in the presence of the orange color, but in itself colorless, it has no color at all.
[SPEAKER_00]: And even when it appears orange, what is the color of the crystal of this glass colorless?
[SPEAKER_00]: It appears orange.
[SPEAKER_00]: What is the color of this crystal when it is near the gray color?
[SPEAKER_00]: It looks gray, but it is colorless.
[SPEAKER_00]: Now imagine, the orange is the uparthi of Ishwar of God, of Maya, the same pure consciousness.
[SPEAKER_00]: In the presence of Maya, it appears as orange consciousness, or Maya, Upahita, Chaitanya in the technical language of Vedanta Sarat, pure consciousness,
[SPEAKER_00]: or otherwise known as God, Second Abraham.
[SPEAKER_00]: In the presence of the tiny bit of ignorance, which is our causal body, with the mind and body of server pre-anander, the same pure consciousness, now appears as this great pure consciousness, or as the Jeeva as server pre-anander, but by itself, without that colors, by itself, it is pure consciousness.
[SPEAKER_00]: Even with the colors, it is still pure consciousness.
[SPEAKER_00]: So when I say
[SPEAKER_00]: Purnamidam, this is Purnamidam.
[SPEAKER_00]: But both are Purnam all the time.
[SPEAKER_00]: So, this is the difference.
[SPEAKER_00]: Let me give another example.
[SPEAKER_00]: A golden statue is made of Seshiva.
[SPEAKER_00]: And there's a golden statue of the devotee of Shiva, Shiva sitting in meditation with method blocks and with a trident, so that is God, it is Shiva.
[SPEAKER_00]: And an image is made of the devotee, the human being who worships Shiva.
[SPEAKER_00]: That is God, and this is the devotee.
[SPEAKER_00]: But suppose you say,
[SPEAKER_00]: that she was gold.
[SPEAKER_00]: This devotee is gold.
[SPEAKER_00]: Then this devotee is that she was because it is gold.
[SPEAKER_00]: The name and the form are different.
[SPEAKER_00]: The powers are different.
[SPEAKER_00]: Well, substance is especially if you take the same gold, you take the gold which makes the statue of the of a Shiva.
[SPEAKER_00]: If you melt it and make it into the statue of a devotee, then you will be right to say it is literally the same gold.
[SPEAKER_00]: which you call Shiva with the name and form of Shiva, which you are now calling a human being a devotee with the name and form of the devotee, but literally it is the same good.
[SPEAKER_00]: Does that make sense?
[SPEAKER_00]: What is the Upādi in this case?
[SPEAKER_00]: In the case of Shiva, the Upādi is the form of Shiva, is the name Shiva and the powers we attribute to Shiva.
[SPEAKER_00]: The Upādi is the form of the devotee, the name of the devotee, and the limited powers attributed to the devotee.
[SPEAKER_00]: But what is the reality there?
[SPEAKER_00]: Gold.
[SPEAKER_00]: What is the direct meaning of the word Shiva?
[SPEAKER_00]: God, Shiva, Mahadeva, the great God.
[SPEAKER_00]: What is the direct meaning of the word Bhaktar, Devotee?
[SPEAKER_00]: Is this human being who's devoted to Shiva?
[SPEAKER_00]: What is the implied meaning of the Shiva and of the Devotee?
[SPEAKER_00]: Gold, the same underlying gold.
[SPEAKER_00]: So, I have given to example, the crystal and the colors and gold and the different names and forms we can put on the.
[SPEAKER_00]: So, implied meaning and direct meaning, primary meaning, secondary meaning, primary meaning is direct meaning, dictionary meaning and secondary meaning is the implied meaning or we can use with Opathi without Opathi.
[SPEAKER_00]: with Opadi and this is without Opadi by itself.
[SPEAKER_00]: Remember even when Opadi is a present, it is still without Opadi because by itself it is pure consciousness anyway, not affected by this.
[SPEAKER_00]: Okay.
[SPEAKER_00]: Now we have it.
[SPEAKER_00]: So this is the meaning of Taktuamasi, you are that Ahm Ramhasme, I am Raman, who is the I and Ahm Ramasme, I is the individual being me, the guy.
[SPEAKER_00]: And
[SPEAKER_00]: Bhagavan, how are they one and the same as pure consciousness?
[SPEAKER_00]: Now, this purnamada, purnamidam, they are both purnam, only as the purnam, as the infinite, as the limitless, as such, done in the ad-brahmand, in that sense, they are one.
[SPEAKER_00]: in the neuropathica sense, without Opadi, they are one.
[SPEAKER_00]: How is the orange crystal?
[SPEAKER_00]: The orange crystal is the grey crystal.
[SPEAKER_00]: How?
[SPEAKER_00]: Because the orange crystal is not orange, it is not grey.
[SPEAKER_00]: Grey crystal is not grey, orange crystal is not orange.
[SPEAKER_00]: It is just the crystal, similarly.
[SPEAKER_00]: So, now we understand Purnamada Purnamitam.
[SPEAKER_00]: Both are Purnam, they are identical in what
[SPEAKER_00]: linguistically speaking and in the sense of neuropathic, without the opathies.
[SPEAKER_00]: I am not translating the Sanskrit word opathies because it is usually translated as adjunct.
[SPEAKER_00]: What adjunct?
[SPEAKER_00]: I forget.
[SPEAKER_00]: Very cumbersome English translation is given, let us just call it the Opathi, let us just call it the Opathi.
[SPEAKER_00]: A limiting adjunct, yes limiting adjunct, that just confuses us more, limiting adjunct.
[SPEAKER_00]: If you want an English translation, that is an English translation limiting adjunct, Opathi is called the limiting adjunct.
[SPEAKER_00]: Without limiting adjuncts, they are unlimited by itself is food num, not taking the direct
[SPEAKER_00]: In the implied meaning, without the limiting adjuncts, I am from you or that, it's correct.
[SPEAKER_00]: Purnamada, Purnamidam, that and this are the same Purnam, done, that's part one.
[SPEAKER_00]: That's basically what Vedanta wants to say.
[SPEAKER_00]: All our studies of Vedanta till today, they all, Shankaracharya says, they're all summarized in that Purnamada, Purnamidam.
[SPEAKER_00]: But now, he's the startling beauty of this mantra.
[SPEAKER_00]: from that Purnam, this Purnam has come.
[SPEAKER_00]: It definitely seems to contradict the first one.
[SPEAKER_00]: The first one says, nothing has come from anything.
[SPEAKER_00]: It is just one limitless consciousness.
[SPEAKER_00]: But now it is saying, from that Purnam, God, Saganabram and Ishwarabhagavan, from that, this Purnam, this Jiva, this individual being, and all the world has come.
[SPEAKER_00]: How do we understand this?
[SPEAKER_00]: contradiction of the of the puzzlement that can be generated.
[SPEAKER_00]: First you said they are one.
[SPEAKER_00]: But now you are separating them.
[SPEAKER_00]: Now you are saying one of them is the cause, the creator, another one is the created, the effect, purna purna mothachati from that purna, this purna
[SPEAKER_00]: That means that Purnam is the cause and this Purnam is the effect that Purnam is God.
[SPEAKER_00]: This Purnam is Giva Jagat's sentient beings and the universe that Purnam is the creator.
[SPEAKER_00]: This Purnam is the created.
[SPEAKER_00]: So, this sounds like dualistic religion.
[SPEAKER_00]: that there is a God separately, which is created this universe, which is separate, that is the cause of the universe, this is the effect called the universe, that is God, we are individual beings, we are created, so we will be destroyed, one debater which has come, we will go back, ashes to ashes does to dust, but God is eternal, so lot of difference, God is one, we are many.
[SPEAKER_00]: We come and go, we are limited, we are powerless, God is all powerful, God never comes and goes, God is eternal, so clearly different from that, this has come, how do we understand this now?
[SPEAKER_00]: We will understand it now, now we can easily put it, because this we have got the philosophical framework ready.
[SPEAKER_00]: This is to put it simply the watchyarth, the literal meaning, the direct meaning, the primary
[SPEAKER_00]: that purnam is consciousness plus Maya.
[SPEAKER_00]: It is this the Shiva statue.
[SPEAKER_00]: This purnam is consciousness limited by body mind.
[SPEAKER_00]: It is this limited by the names and forms of this world.
[SPEAKER_00]: And this Purnam has certainly been created by that.
[SPEAKER_00]: This has been created by that.
[SPEAKER_00]: If you look at Vedanta Sar, it will tell you that it go to Taitriya Upanishad.
[SPEAKER_00]: The smart Vaita, the smart Atmana, Akashra, some Bhuta, from this Atman, from this Purnam, from this pure consciousness, space appeared.
[SPEAKER_00]: Akashad, Vaju, from space appears, the air or wind.
[SPEAKER_00]: Avaya, ragni, ragni, rapa, biopritvy from the wind or air appears fire, from fire appears water, from water appears earth, and by a mixture of these elements, five elements, the words are created, the bodies and minds of your living beings are created.
[SPEAKER_00]: And the subtle body, the minds, the prana, all of these are also created by the subtle parts of these five elements.
[SPEAKER_00]: And thus you have living beings like us.
[SPEAKER_00]: humans and non-humans.
[SPEAKER_00]: And the same pure consciousness, Atman with my, which created all this, it also reflects itself in each one of us in our minds and appears limited by each separate body and mind and becomes a jiva and goes through this cycle of birth and death through some sara.
[SPEAKER_00]: Is not aware of itself as pure consciousness.
[SPEAKER_00]: and goes through some sorrow, takes this world to be the only reality, this body to be the only reality, and this mind to be our only individuality, and then interacts with each other, does good and bad karma and goes through some sorrow, here we are, we are created now.
[SPEAKER_00]: What is all this?
[SPEAKER_00]: In Vedantic language, vachyarth, direct meaning of that and this, that and thwam, that and the, the direct meaning, the dictionary meaning, that means God and this means just us,
[SPEAKER_00]: this or toum u.
[SPEAKER_00]: So, if we take it as vachyartha, if we take it as with u body.
[SPEAKER_00]: So, vachyartha, with the u body, then it makes sense.
[SPEAKER_00]: What is it saying that from the orange crystal as come the grey crystal, this is the second part, pulna, pulna, pulna, mothachyartha.
[SPEAKER_00]: this prudam has come.
[SPEAKER_00]: If you want to put it that way.
[SPEAKER_00]: But what did the first one say?
[SPEAKER_00]: That is prudam.
[SPEAKER_00]: This is prudam.
[SPEAKER_00]: They are the same.
[SPEAKER_00]: So here is the second part of the mantra tells us about Brahman as the cause, Brahman as the effect.
[SPEAKER_00]: What is the effect?
[SPEAKER_00]: Brahman as the effect?
[SPEAKER_00]: Krishna says, Avi Bhaktam Chabhuta is your Bhaktam, you are just hitam.
[SPEAKER_00]: I, Sakuna Brahm and Ishwar are Bhagavan.
[SPEAKER_00]: In all beings, I am one and undivided, but I appear as if divided.
[SPEAKER_00]: how divided by many bodies, many minds, many jibbers, this is where we are right now.
[SPEAKER_00]: So, the second quarter of this mantra, who not, who not, who not from that infinite, this infinite as a reason, it is talking about the direct meaning, a primary meaning of taht and thwam, that and thwam, it is talking about so pathika, with the Upadhis, not without the Upadhis.
[SPEAKER_00]: The first part talked about without the Upadhis.
[SPEAKER_00]: All this is very nice.
[SPEAKER_00]: But what are we to do here?
[SPEAKER_00]: We are supposed to realize that we are this infinite existence consciousness place, the implied meaning, the neuropathic abramman, that alone will free us from some sara.
[SPEAKER_00]: See, our point here is, our reaction will be all this sounds and like our head will spin to think about all this.
[SPEAKER_00]: But how about to know all this?
[SPEAKER_00]: How am I to realize all this?
[SPEAKER_00]: What do I do without this teaching?
[SPEAKER_00]: Now comes the third quarter of the mantra, the teaching, what do you do, the method?
[SPEAKER_00]: Turnasya purnamadaya, this purnam, you take it as the jiva.
[SPEAKER_00]: The second purnam, you take it as pure consciousness.
[SPEAKER_00]: In this jiva, which is called purnam here,
[SPEAKER_00]: Discover your Purnam nature, your infinite nature here.
[SPEAKER_00]: So Purnamadaya means knowing, grasping, realizing your infinite nature.
[SPEAKER_00]: How do you do that?
[SPEAKER_00]: You do that by Panchakoshabhiveika, by Avastatraya, which are by Drikthreshyabhiveika, by whatever way, all of them are Purnasya Purnamadaya.
[SPEAKER_00]: In this body and mind, you see, I am not this physical body.
[SPEAKER_00]: Annamaya Koshabh.
[SPEAKER_00]: I am not this pranic body, pranamaya kosha.
[SPEAKER_00]: I am not this mental body with its thoughts and emotions and memories, monomaya kosha.
[SPEAKER_00]: I am not even this intellect body, with its sense of ego and knowledge, certainty.
[SPEAKER_00]: This is the big gyanamaya kosha.
[SPEAKER_00]: And go beyond that into the causal level.
[SPEAKER_00]: If you dismiss everything, you'll be confronted with a blankness, that blankness, which you experience in deep sleep, the anandamaya kosha.
[SPEAKER_00]: all of these five cautious, they appear and disappear to us.
[SPEAKER_00]: We experienced them.
[SPEAKER_00]: In the waking state, we experienced the Anandamaya, they began Amaya, the Manohamaya, the Pranamaya, the Anandamaya, in the dream state, we experienced the Anandamaya, the Vigyanamaya, the Manohamaya, and the Pranamaya.
[SPEAKER_00]: In the deep sleep state, we experience only the arandamaia, but they are none of them are us.
[SPEAKER_00]: We are the one which is experiencing all of them.
[SPEAKER_00]: I am the sakshi of the Pantya Koshah, Vilaksana sakshi.
[SPEAKER_00]: In Sanskrit, Vilaksana means separate.
[SPEAKER_00]: Distinct from the witness of the five levels, the sheets of the human personality.
[SPEAKER_00]: I am the witness consciousness.
[SPEAKER_00]: This is called Purnasya Purnamadaaya.
[SPEAKER_00]: or take it as the astatraibicara in the waking state, here is the world, here is the body, with my senses and my mind, I experience the world and myself.
[SPEAKER_00]: And then at one point the whole world disappears, this body also disappears from my experience, a world of dreams takes its place, that world of dreams is constructed from the mind.
[SPEAKER_00]: And it appears, and I am there in my world of dreams, as the person in the dream, having experiencing various dream objects, experiences, people in those dreams.
[SPEAKER_00]: And then, at one point, the dreams also disappear.
[SPEAKER_00]: There is no world revealed by my senses.
[SPEAKER_00]: There is no world of dreams generated by my mind, it just blank deep sleep.
[SPEAKER_00]: And then I come back into the waking world.
[SPEAKER_00]: Now all three of this waking, dreaming, and deep sleep, three states, the cycle back and forth, to whom, to what, in what, that bear witness of all of them.
[SPEAKER_00]: It's called the Fourth, the Tourium.
[SPEAKER_00]: It is this pool now he's talking about.
[SPEAKER_00]: So the Tourium, what is the Tourium in this waking state?
[SPEAKER_00]: I am the Waker, experiencing a waking state.
[SPEAKER_00]: In the deep sleep state dream state, I am the dreamer experiencing dreams.
[SPEAKER_00]: In the deep sleep state, I am the sleeper experiencing blankness.
[SPEAKER_00]: Now, the reality is by myself, I am neither the wake or not the dream or not the sleeper, I am that one consciousness to which these are appearing, when things appear.
[SPEAKER_00]: I call them waking or dreaming, when nothing appears, I call it deep sleep, but this appearance of stuff and the disappearance of stuff both are coming and going in me, the one pure consciousness.
[SPEAKER_00]: So, it's not the waker, not the dreamer, not the deep sleeper, but rather the fourth 3m.
[SPEAKER_00]: This tourium, however, is also all of it.
[SPEAKER_00]: It is in that tourium that the waking world appears and the tourium itself comes into that waking world as the wakeers.
[SPEAKER_00]: It is in that tourium that the dream world appears and the tourium comes into the dream world as the dreamer.
[SPEAKER_00]: And it is in that tourium, the deep sleep appears and in that with regard to the deep sleep, the tourium becomes the deep sleeper.
[SPEAKER_00]: The Sanskrit words, I just supply you all in no way those have studied Mandukyopanishad, the Waker, Vishwara, and the Waker's world, Jagrat Prabhantja, the waking state, Jagrat Avastha.
[SPEAKER_00]: And the dreamer, the Taijasa, the dream universe, Swapna Prabhantja, and the dream state, Swapna Avastha.
[SPEAKER_00]: And the deep sleeper, Praggyan, the deep sleep experience, which is called Sushupti, you can't call it Sushupti, Prabhanicya, Sushupti, just call it Sushupti, it's the seed state.
[SPEAKER_00]: There is no manifestation there.
[SPEAKER_00]: And the stage of the deep sleep, Avastha, the state of deep sleep, called Sushupti Avastha, all of these, these three pairs of three pairs of three.
[SPEAKER_00]: The experience, the experience and the state, Waker, waking world, waking state, dreamer, dream world, dream state, deep sleeper, deep sleep, cotton coat world, and deep sleep state.
[SPEAKER_00]: All of these three states of three, and the three set sets of three triplets.
[SPEAKER_00]: They appear and disappear in one thorium.
[SPEAKER_00]: It is thorium alone, which is appearing as all of this.
[SPEAKER_00]: that Turyam is Purnam.
[SPEAKER_00]: This is called Purnasya Purnamada Ayah, investigating into yourself and in your own experience you find that you are Purnam, you are the Turyam, you are this one limitless consciousness in which the seer and the scene, the subject and the object arise and fall.
[SPEAKER_00]: You are the subject, but you are also the object.
[SPEAKER_00]: all of these appear in disappear in the prudnam, you are prudness, you are prudness, you are prudnamadaya.
[SPEAKER_00]: Let us go back to our experience, our example two examples I gave, crystal and colored color and the golden Shiva image and the golden devotee image.
[SPEAKER_00]: So, the crystal and the color, prudness, you are prudnamadaya, remove the coloring, appreciate the crystal as crystal.
[SPEAKER_00]: and see the crystal is distinct from the colouring, see it as this, this is called Purnasya Purnamada, where will you see it?
[SPEAKER_00]: In the case of the Giva, in the case of the grey, so called grey crystal, appreciate while seeing the grey crystal, it is not grey, it is in fact this, here I am illustrating the difference between Adwaita and Yoga.
[SPEAKER_00]: What yoga will do is, it will remove the gray colouring by meditation, near the cup of samadhi and this one alone will remain.
[SPEAKER_00]: You say, okay, I am colourless, it still seems green because there is a green background to it.
[SPEAKER_00]: It's colourless.
[SPEAKER_00]: But without the will do, let the gray remain.
[SPEAKER_00]: See the difference between itself and the gray.
[SPEAKER_00]: See by itself, it's not gray or anything else.
[SPEAKER_00]: The even even the grace remaining, when the body mind is remaining, by the analysis, in Sanskrit this is called Viveka, yoga does what samadhi, this is samadhi, what does Viveka, what is Viveka, separate, and see that it is by itself pure consciousness, then what will happen, if you separate them, purnasya purnamadaaya,
[SPEAKER_00]: In the Purnam, you separate and get the Purnam by itself.
[SPEAKER_00]: What will happen?
[SPEAKER_00]: Again, you say something very startling.
[SPEAKER_00]: Purnam may have a relationship with it.
[SPEAKER_00]: The Purnam alone remains.
[SPEAKER_00]: You will say, no, no.
[SPEAKER_00]: What should remain if you separate these to what should remain?
[SPEAKER_00]: Grey color and the crystal.
[SPEAKER_00]: Colorless crystal.
[SPEAKER_00]: Orange color and the colorless crystal.
[SPEAKER_00]: You should two things should remain.
[SPEAKER_00]: This is no, only the crystal remains.
[SPEAKER_00]: Only the Purnam remains.
[SPEAKER_00]: Which means?
[SPEAKER_00]: these Upadhees have no existence of their own.
[SPEAKER_00]: In technical terms, Scott, the Upadhees are Mithya.
[SPEAKER_00]: They are not two.
[SPEAKER_00]: The colouring which arises in the crystal is a projection, it is an appearance.
[SPEAKER_00]: It is not that there is some reality apart from like a grey or orange cloth or something which is imposing its colour on the crystal.
[SPEAKER_00]: That is an example.
[SPEAKER_00]: But in pure consciousness, one non-dual consciousness, there is nothing else apart
[SPEAKER_00]: So the world which arises, this body mind which arises, they're like the colouring, they do not exist.
[SPEAKER_00]: It's not that when you distinguish pure consciousness from body mind, you have the body mind and pure consciousness here.
[SPEAKER_00]: Not like that.
[SPEAKER_00]: It's just that pure consciousness alone will remain.
[SPEAKER_00]: If you understand what Purnam is, then Purnam alone remains.
[SPEAKER_00]: See, when you say what when you understand what Turyam is,
[SPEAKER_00]: It's not that waking dreaming deep sleep will fall on one side and Tureum will go to the other side.
[SPEAKER_00]: No, you realize Tureum alone existed, the Tureum, the fourth alone existed.
[SPEAKER_00]: It appeared as the waker in the waking world, it appeared as the dreamer in the dream world and it did not appear in the deep sleep state and all through it was just the same.
[SPEAKER_00]: Similarly, when you say,
[SPEAKER_00]: In the golden image of the devotee, you forget the name devotee.
[SPEAKER_00]: You forget the feature of the human being who's the devotee of Shiva.
[SPEAKER_00]: You just see the gold itself.
[SPEAKER_00]: So when you mold it into the Shiva image, the same gold, still gold.
[SPEAKER_00]: When you realize the gold as gold, what will remain?
[SPEAKER_00]: Not that gold will remain and on one side Shiva and the devotee will remain.
[SPEAKER_00]: No, gold alone will remain.
[SPEAKER_00]: Which means the Shiva nature, the devotee nature, the name and from their only names and forms.
[SPEAKER_00]: They are only a normal group of evahar, a name form and usage, a transaction, they have no substantial reality of their own.
[SPEAKER_00]: This is called, in later Vedanta, this came to be called Jagatmithya, the doctrine of the falsity of the world, the world is an appearance.
[SPEAKER_00]: So, here you have it, Purnamada, Purnamidam, that is infinite, this is infinite, what does that mean?
[SPEAKER_00]: You are Brahman, it is the Mahavaka, Taktuamasi, and we understand how, in the sense of Nirupa, Dika, without Dupa, these, in the sense of implied meaning, Lakshyar, the second part of it.
[SPEAKER_00]: The second part of it is,
[SPEAKER_00]: Purnaapur namuddha chati, from that Purnaam this Purnaam as come, from God the Jeeva as come, in what sense, in the sense of Sargwana-Bramman and Jeeva, in the sense of Vachyata, the direct meaning, with the Upādhis, with the colouring, that is the second part.
[SPEAKER_00]: Third part, take yourself as you are right now, this Purnaam, this guy, and investigate yourself, find out your Purnaam nature.
[SPEAKER_00]: by Dhrig Dhrisha Vivaika Panchakosh Vivaika, by whatever.
[SPEAKER_00]: So many methods which are given in Vedant.
[SPEAKER_00]: We have studied all that.
[SPEAKER_00]: Find it out and what will happen?
[SPEAKER_00]: Only Pudnam will remain.
[SPEAKER_00]: Only pure consciousness.
[SPEAKER_00]: Only Brahman will remain.
[SPEAKER_00]: Which means implied, implied, that all these Upaadhees, names, farms, they are all appearances.
[SPEAKER_00]: They are not ultimately real.
[SPEAKER_00]: So we come to the brand conclusion.
[SPEAKER_00]: Brahman is real.
[SPEAKER_00]: You are Brahman and the world is an appearance.
[SPEAKER_00]: Rammasaktyam, Jagatmithya, Jeeva, Brahmaavanapara, Brahmaavanalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalalal
[SPEAKER_00]: And so that condition absolute is the is the unconditioned absolute and you the condition absolute or the unconditioned absolute and from that condition absolute you the unconditioned absolute have come in you the condition absolute you find your unconditioned absolute the unconditioned absolute alone will remain.
[SPEAKER_00]: Okay that's a mouthful but anyway that's what it is saying.
[SPEAKER_00]: one or two lines from Shankaracharya's commentary, basically saying exactly what, I mean, I have been going on and on, Shankaracharya just puts it in a few words, first he says,
[SPEAKER_00]: pool number does pool number mean there is nothing apart from it that is the meaning of pool number nothing is separate from it if there is an entity apart from which nothing exists.
[SPEAKER_00]: So, everything that exists must be in some sense that pool number, VIP it means Paul pervasive all pervasive there is nowhere that this pool number is not there is no time when this pool number is not and there is nothing in this universe which this pool
[SPEAKER_00]: Because since it sounds great, what is this poem?
[SPEAKER_00]: It's you, it's you, the real you.
[SPEAKER_00]: Aadha iti parokshavirayi sarvanaama tattparamram hityatha.
[SPEAKER_00]: This.
[SPEAKER_00]: other purna bada that means paroksha that means sagunavram and that which is distant that which we read about in books that which we take on faith the god of religion that is other what is that other it is actually paramram it is actually the absolute purnam then sam purnam akashabad be api nirantaram nirupah they come to you what is that absolute like it is complete sam purnam
[SPEAKER_00]: like Akashabad, like example is like Akashabad, like space, why?
[SPEAKER_00]: Because space is, we are all pervasive in the physical sense, nearon term, without any division.
[SPEAKER_00]: There is no gap in space, if there is a gap in space, that gap is space actually.
[SPEAKER_00]: There is no gap in space.
[SPEAKER_00]: Niru paadikam, it has no upaadhees.
[SPEAKER_00]: You can put upaadhees as many as you like.
[SPEAKER_00]: You can put a room, you can put a part, you can put a bottle, and there will be space inside the bottle, outside the bottle, inside the room, outside the room, but space itself has no upaadhees.
[SPEAKER_00]: Then that purnam is this purnam.
[SPEAKER_00]: Ta-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-
[SPEAKER_00]: that limit-class consciousness is actually this again, this consciousness which we experience right now in body mind as I, this fellow and all these other people and all these non-living things that is also important.
[SPEAKER_00]: How is it important?
[SPEAKER_00]: in its real nature as pure consciousness, not in its nature as bottles and people and dogs and cats and human beings, in that sense human beings, the dogs and cats and trees and rocks are not full of, not in the sense of the name and form the individual entities which we find.
[SPEAKER_00]: But each of them is a doorway to that infinite, that is always there, in that sense it is
[SPEAKER_00]: Tadidam, Visayeshapan, Karyatma, Kambram, Hapurna, Karnatmana, Uddhicheti, Uddhicheti.
[SPEAKER_00]: Then he is explaining the second part of the Purnamadam with Purnamidam.
[SPEAKER_00]: That this effect, this transactional universe has come from that cause and that cause of this universe, the Creator.
[SPEAKER_00]: But, yet so Rupam, Purnatwam, Paramakmas, Vabhavam, Thatunajahati, remember, when that becomes the cause of the universe, and we become the effect, we become the created, and that becomes the creator, God, in both cases, it's still the absolute.
[SPEAKER_00]: When the crystal appears as orange, and the crystal appears as gray, remember, in both case, Thatunajahati does not give up its colorless nature.
[SPEAKER_00]: So without becoming conditioned, it appears as the conditioned absolute.
[SPEAKER_00]: What is the conditioned absolute?
[SPEAKER_00]: Brahman, God, in one case, and Jeeva as the sentient beings like us.
[SPEAKER_00]: But in both cases, it still remains as the unconditioned absolute.
[SPEAKER_00]: Although the crystal looks orange sometimes and looks gray sometimes, without becoming orange or gray, does not give up its colorless nature.
[SPEAKER_00]: That's the crucial thing.
[SPEAKER_00]: That's why we are still really speaking, we are the real.
[SPEAKER_00]: Really speaking, we are still the absolute.
[SPEAKER_00]: Even though we are appearing in the human form, it's not that the absolute has become human.
[SPEAKER_00]: It appears as the human without losing its human form.
[SPEAKER_00]: It appears as the human without losing its divinity.
[SPEAKER_00]: And therefore its divinity can be discovered, rediscovered.
[SPEAKER_00]: Purnasya kāri kāri atpana vrammanā purnam purnatvamādāya grītva atmasvarupa e karasatvamāvaddhiya, says, in this
[SPEAKER_00]: to grasp, realize its infinitude, its pure consciousness, nature, how, Vidyaya, Vidya, Kritam, Bhutamath, Trapati, Samsar, Kajam, Añitva, Vavabha, Samsar, Tirras, Kritya.
[SPEAKER_00]: He says, by knowledge, by enlightenment, cancelled, negate ignorance.
[SPEAKER_00]: What is the ignorance?
[SPEAKER_00]: The ignorance with generates the, the pulse, idea of difference and limitation.
[SPEAKER_00]: How does this difference in limitation come?
[SPEAKER_00]: Because of the presence, he says, of bodies, of minds.
[SPEAKER_00]: In pure consciousness, appears bodies and minds.
[SPEAKER_00]: And then I feel, I am here.
[SPEAKER_00]: I'm not there.
[SPEAKER_00]: That's them.
[SPEAKER_00]: This is me.
[SPEAKER_00]: But I forget, in one consciousness, I am appearing.
[SPEAKER_00]: And you are also appearing.
[SPEAKER_00]: So all of you are appearing in one consciousness only.
[SPEAKER_00]: In that one consciousness, I am.
[SPEAKER_00]: just like in a dream when the dream world appears and you appear in the dream world and you feel I am here and all of them are different from me but the truth is all of those people and the places and everything in the dream world into entire dream universe and you the person in the dream all of it is you.
[SPEAKER_00]: It just seems separate because of the presence of a dream body there, where the one which I identify with.
[SPEAKER_00]: So this ignorance is removed and I realize my Anantam, Anantam, this Avam, Anantara, Abhayam, Prajgana, Anam, Pure Consciousness, a mass of pure consciousness, which has no inside and outside.
[SPEAKER_00]: In the dream also you can realize, see, in the dream it feels, I am here and it's all outside me.
[SPEAKER_00]: There is really no inside and outside there, although it feels like I am here and this is inside my body and this is all outside my body.
[SPEAKER_00]: But the whole dream world is in you, the dreamers mind.
[SPEAKER_00]: So here, also says, in pure consciousness, there is no inside and outside.
[SPEAKER_00]: A carousels for how homogeneous nature, what is it?
[SPEAKER_00]: It's bare consciousness, bare existence.
[SPEAKER_00]: Next time I'll take up a little bit more, there's a long debate, Shankaracharya debates, another school of Vedanta.
[SPEAKER_00]: Nowadays we are aware of various schools of Vedanta, Vishishta, Dwaita, Dwaita, Dwaita, Dwaita, Shuddha, Dwaita, Achintyabheda with multiple schools of Vedanta, which have different interpretation of these texts.
[SPEAKER_00]: So all of these other schools of Vedanta, they had one grand master, before Shankaracharya's time.
[SPEAKER_00]: called Bhattri Prapanchya.
[SPEAKER_00]: This Bhattri Prapanchya gave a different interpretation of this Purnama, the Purnama with them.
[SPEAKER_00]: So Shankaracharya takes a detail look at that interpretation and deconstructs it, cuts it down.
[SPEAKER_00]: I will give you this.
[SPEAKER_00]: So you page after page engages in debate with this Bhattri Prapanchya, who was a predecessor of Shankaracharya.
[SPEAKER_00]: Next time I will
[SPEAKER_00]: which will give us an answer to those dualistic schools who criticize the non-doolistic interpretation of Vedanta.
[SPEAKER_00]: And then I will speak at length sort of freely about all of this, Purnamada, Purnamada, Purnamada.
[SPEAKER_00]: That's it for today.
[SPEAKER_00]: We will see if there is a comment
[SPEAKER_00]: Rick says, how do we know that refers to Saguna Brahman or Ishvara and not Nidh Guna Brahman?
[SPEAKER_00]: And this refers to Jiva and not the entire relative creation.
[SPEAKER_00]: It does.
[SPEAKER_00]: It refers to the entire relative creation and the Jiva.
[SPEAKER_00]: Shankara's commentary actually says that.
[SPEAKER_00]: Just to make it simpler and make it match with that thou art, tattuamasi.
[SPEAKER_00]: I said, let's just focus on ourselves as the Jiva, as the focus of this word, this.
[SPEAKER_00]: Now how do we know that refers to Saguna Brahman and this refers to us because the very words that and this that means that which is dist that means literal the word itself means disted that which is not directly available to us and the jiva is always referred to as this which is directly available to us ourselves and of course this word.
[SPEAKER_00]: What it is saying is the absolute is full and the relative is full correct taking the
[SPEAKER_00]: the manifestation of the emergence of the relative from the absolute does not deplete the absolute.
[SPEAKER_00]: And does not create a second reality apart from the absolute.
[SPEAKER_00]: The absolute remains as say the emergence of the relative from the absolute, if it was a, if it creates a second reality, then the absolute would no longer remain as the absolute, because it would now there will be more than one word number.
[SPEAKER_00]: So if that means when you say the relative has emerged from the absolute, what kind of
[SPEAKER_00]: is that a separate emergence, a distinct identity, in that case there would be a limitation, but if there is not distinct as the mantra seems to imply, then that emergence must be an appearance.
[SPEAKER_00]: That is the non-dolistic interpretation.
[SPEAKER_00]: we will see, but the propension actually raises this point, why can't we take it all as real?
[SPEAKER_00]: The absolute is real and from the absolute a real world has come and so now we have a real world and one day the real world will become the absolute again before this it was absolute later on will become absolute again.
[SPEAKER_00]: or a birthday property will say, why not take it like ocean, he gives the example of ocean and waves.
[SPEAKER_00]: The ocean is one as the ocean, but if you count the waves and the form and the surf, it's many.
[SPEAKER_00]: So, it's both not dual and dual, why not take it as that?
[SPEAKER_00]: So, Shankaracharya will deconstruct, he has continuous objections to all that he says that is unilaterally says it's unreasonable, it's not well thought out.
[SPEAKER_00]: I would have thought that meant with Guna Brahman and not Saguna Brahman.
[SPEAKER_00]: Yes, but then you will have difficulty in fitting it with tatthoamasi.
[SPEAKER_00]: Then the Nidguna Brahman is both that and this, that means parokshan.
[SPEAKER_00]: Nidguna Brahman is not parokshan.
[SPEAKER_00]: And then again, when you say this has come from that, when you say this has come from that, when you introduce causality in that case, the cause is always second experiment and the effect is always the G vajagat.
[SPEAKER_00]: which will give us the, the section which we are going to do, the dialogue between Jaggivalk and my three, that PDF was shared with everybody.
[SPEAKER_00]: This is the book.
[SPEAKER_00]: It's translated by Swami, Mother 1 in G. He was a president of our order, a very scholarly manga, very great Swami.
[SPEAKER_00]: the holy mother.
[SPEAKER_00]: He was a disciple of the holy mother, Mahsharda.
[SPEAKER_00]: And she said about him, this young man had come to be a monk.
[SPEAKER_00]: He said, she said about him that he is ivory covered with gold.
[SPEAKER_00]: In old days, the tusks of elephants, the ivory, the kings would cover it with gold.
[SPEAKER_00]: So, ivory is expensive by itself.
[SPEAKER_00]: and the covering with gold, of course, makes it even more expensive, more valuable.
[SPEAKER_00]: That was the way how the kings would dress up the ivory of the tusks of the elephants.
[SPEAKER_00]: So, he is a great monk, he is a saint, so that's the ivory.
[SPEAKER_00]: But he's also covered with gold, the gold of scholarship, of learning, of, in safilosophical insight.
[SPEAKER_00]: And then, and she was right, he did a tremendous amount of scholarly work, including this masterpiece.
[SPEAKER_00]: Yes, Raj says, how would Ramanajan Madhava interpret the Shantin Mantra, reconciling the infinity of that while admitting the infinity of this, you will see, that is what their predecessors, their grandfather was Bhaktri Prakancya.
[SPEAKER_00]: So, what he did was, we will see in the next time, and Vaishankaracharya, he disagrees
[SPEAKER_00]: Bargavati just says, can you, when appropriate, can you explain beta, beta, beta, beta, beta, and how different from a vector?
[SPEAKER_00]: It's exactly the same thing.
[SPEAKER_00]: But the propanches, beta, beta, beta, beta, beta, and the difference, and non-difference.
[SPEAKER_00]: So that we will see next time.
[SPEAKER_00]: It's all of this, we will see next time.
[SPEAKER_00]: Nila Vora, do the enlightened masters still have dreams or do they have lucid dreams?
[SPEAKER_00]: They will have dreams, they will have sleep, they will have waking in truly speaking, they are always awake because they are centered in pure consciousness which is ever shining, that is their real nature.
[SPEAKER_00]: We will do just one section, the dialogue between my three and your gearbox, which is known as by her name, by my three is name, my three Brahmanam.
[SPEAKER_00]: Yes, T.S.
[SPEAKER_00]: Eliot, Raj says, draws from this Upanishad, means poem the wasteland.
[SPEAKER_00]: Also, the famous, the thunder spoke with the words, da, da, da, the voice of thunder.
[SPEAKER_00]: That is from this.
[SPEAKER_00]: Very Shankaras, Sanskrit commentary on this piece, and located in the book.
[SPEAKER_00]: 5.1.
[SPEAKER_00]: So, when you go to the fifth chapter, the first verse of that is Purnamada Purnamidam.
[SPEAKER_00]: It is a long commentary by Shankaracharya, which I have drawn upon for today's talk.
[SPEAKER_00]: A little bit next week's talk also, and some general comments I will make.