Mandukya Upanishad | Day 52 | Swami Nikhilananda Saraswati

[00:00:02]Hey you.

[00:00:04]Oh.

[00:00:14]Oh.

[00:00:22]Oh.

[00:00:30]Omri say mahm om sury.

[00:01:04]Sh.

[00:01:25]Shar.

[00:01:30]One day namaste.

[00:01:56]Omash.

[00:02:00]Omash namash.

[00:02:28]Omniv.

[00:02:41]Omniv.

[00:02:47]Omnivity.

[00:03:23]We'll begin with the Shanti mantra.

[00:03:40]for shanty shanty shanty.

[00:04:08]How do you We shall chant from the first [snorts] shloka of the adapar.

[00:04:30]Fore!

[00:04:44]Foreign! Foreign!

[00:04:52]Fore!

[00:04:56]Foreign! Foreign!

[00:05:36]So, In the agama the atma was revealed which is uh in which there is no propanch there is no da propanch there is there are no dualities in atma atma one alone is the supreme reality Other than that nothing else is there.

[00:06:14]So in the logically explains how dwaunch is false.

[00:06:30]And now in this adaparana logically god establishes the reality of ada.

[00:06:45]So all dualities which we [clears throat] experience is false.

[00:06:59]I am different and this world is different is a false experience just as a dream.

[00:07:18]This concept of I itself when it is not clear all confusion happens when we are not aware or we don't understand what is the meaning of ja then all confusion happens in order to make this Clear God gives a very beautiful example.

[00:07:54]He says that atma the sudha atma atma is like space all pervading subtle space and and ja is like a space confined in a pot a pot space.

[00:08:23]So part space appears to be different from the total space but really speaking it is not different.

[00:08:37]When one looks at space from the standpoint of the pot, it appears to be limited.

[00:08:48]But really speaking, it is not limited.

[00:08:54]So our body, this physical body as well as the subtle body, they are like the pot or you can say if a pot is filled with uh some water and there is some water in the pot.

[00:09:23]Then the pot is like the physical body and the water is like the subtle body.

[00:09:35]But the space appears to be confined in this part is like the ja.

[00:09:46]The ja is also called the atma the atma in this body.

[00:09:57]Ja is also called the ja is also called thea nyanta.

[00:10:09]The ja is also called purusha.

[00:10:14]In different context, different names are used to make our understanding of ja more clear.

[00:10:29]So this part also is a product of space.

[00:10:42]Similarly this body, the mind, the intellect, they are also the products of that supreme atma.

[00:10:55]But when we look at the body, it shows some other properties, some other characteristics.

[00:11:07]But the space inside the pot and the space outside are same.

[00:11:18]But the space outside and the pot appears to be different though they are not different.

[00:11:29]So the total space is like which is also indicated as Brahma and this whole world is an expression of that Brahma.

[00:11:51]Just as this pot is an expression of space, the world is an expression of Brahma.

[00:12:03]And all the bodies of all the beings are like different parts of different shapes and sizes.

[00:12:20]So this example is given in vanta to make us understand the relationship between our body and that atma between ja and atma between the world and atma.

[00:12:43]Really speaking there is no difference.

[00:12:48]Everything is expression of that one alone.

[00:12:58]But when we don't understand this, we identify with our body, we identify with our sar and we consider ourself as a limited being and we experience the joys and sorrows. We experience various types of sufferings.

[00:13:30]We go from one birth to another birth, from one death to another death.

[00:13:43]It is like the waters from one pot get transferred into another pot.

[00:13:53]That is how we keep changing our physical bodies.

[00:14:06]Our sukma though it underos change modification continuously it never gets totally destroyed.

[00:14:23]Even when the body get destroyed due to death remains because sukma shar is held together by our ignorance by a hankar.

[00:14:45]So as long as this hankar is there, sukma shar continues to exist and as long as sukmma shar exist we will continue to experience joys and sorrows our samsar will not get eliminated.

[00:15:08]But when both the sto and sukma shar gets dissolved then the ja becomes one with the supreme self.

[00:15:31]So just now it was said that subtle body [cough] sash [clears throat] doesn't get destroyed as long as a hankar is there but with self-nowledge this anankar gets destroyed because ahankar is a wrong notion about myself.

[00:15:57]Ahankar is a wrong notion about myself.

[00:16:03]So when we gain the right knowledge a hankar get dissolved and we become free of this bondage of samsa.

[00:16:17]So that is what is said that Just as when the pot is broken the port space become one with the total space.

[00:16:38]Similarly when this body and suknar get dissolved ja becomes one with braha.

[00:16:51]But there is one more confusion when we think about this example that if atma or ja is same in all the bodies.

[00:17:07]If ja is same in all the bodies then if one one person is impure then everyone should become impure.

[00:17:27]If one person becomes pure then everyone should become pure.

[00:17:32]If one person experiences sorrow, then everyone should experience sorrow.

[00:17:39]If one person experiences joy, then everyone should feel happy at the same time.

[00:17:48]But this doesn't happen.

[00:17:51]So what is the answer?

[00:17:58]God char explains this in the next shloka.

[00:18:04]Shloka number five.

[00:18:40]God of Father Charity G says just as in one gutter in the space within one gutter.

[00:18:55]Gutter means the pot.

[00:18:58]Suppose we have a pot and the space inside this pot is dirty because of uh dust, because of smoke.

[00:19:17]or because of some other impurities.

[00:19:22]If the space within this pot is impure or dirty, will that make all the pots of the world dirty?

[00:19:38]The answer is no.

[00:19:42]Though the space is same in all the pots, the impur of one pot will not make the space in all the pots dirty.

[00:20:00]In fact, the space in this pot will also will not become dirty.

[00:20:12]Because space is extremely subtle.

[00:20:16]Space is extremely pure.

[00:20:21]Space doesn't get affected by the things present in it.

[00:20:35]If some dust is there or some water is there or some fire is there, it doesn't affect the space.

[00:20:48]You cannot cut the space with any weapons.

[00:20:55]See nowadays we have such powerful weapons.

[00:21:00]Even one one bomb can destroy lot of lot of things around.

[00:21:17]But even the most powerful bomb cannot destroy space.

[00:21:27]It can make even the air dirty.

[00:21:34]It can make the water dirty.

[00:21:41]It can disturb that land.

[00:21:46]But space doesn't get affected at all.

[00:21:54]Even if even if what you call a supernova takes place, supernova means a star, a star gets blown up into pieces.

[00:22:12]Just like we have our sun so large, so powerful.

[00:22:20]But a time comes when the sun will exhaust all its fuel and it will keep on growing become a big huge red uh ball like and then there will be a big blast and all the material will spread out in space everywhere.

[00:22:53]That is the supernova.

[00:22:56]But even when supernova happens, space doesn't get affected.

[00:23:05]Space remains a all things are grosser than space.

[00:23:16][snorts] So when one pot let us say there is dirty water in that pot that doesn't make all the pots dirty because this water and this dirt gets confined to this pot only.

[00:23:41]It face remains unaffected.

[00:23:46]In the same way if our body is dirty it will not make the ja dirty.

[00:23:58]It will not make that antar atma or atma dirty.

[00:24:06]If our mind is unclean, filled with wrong thoughts, wrong emotions, lot of pap that will not affect the ja a little bit also.

[00:24:32]My purity will not get affected.

[00:24:36]by the dirt and impurity of the mind intellect.

[00:24:52]See in the initial stages we are told that you have to do sadhana to purify your mind, purify your antacam.

[00:25:08]But all these sadas are just to prepare our mind, our intellect so that we gain selfnowledge.

[00:25:23]It's like a like a mirror is there.

[00:25:28]If the mirror is dirty or dusty, then we are unable to see our face in that mirror.

[00:25:44]But that doesn't mean I don't have a face.

[00:25:49]I have a face but I can't see my face if the mirror is not clean.

[00:26:00]So if I want to see my face, I have to clean the mirror.

[00:26:09]And once I clean the mirror, I can see my face in the mirror.

[00:26:17]And I am convinced that I have a face.

[00:26:22]Then even if the mirror becomes dirty again, it will not make my face dirty.

[00:26:33]Even if the mirror is broken, it will not break my face.

[00:26:40]Similarly, our antarana is like a mirror.

[00:26:46]Through karma yog through upasana, through bacti, through shraan manan, we purify our so that we come to recognize ourself as we are.

[00:27:03]Not recognizing ourself as we are is the cause of all our problems.

[00:27:12]So in order to solve our problem we have to purify our so that we come to recognize our self as we are.

[00:27:32]But even when I purify my antar the antar of the other ja will not become pure or if my antar is dirty that will not make the other person's antar dirty the antakaras are also separate.

[00:28:06]But the ja in me, the ja in you, the ja in everyone is saying is one.

[00:28:17]So this we can very well understand and experience also in our waking when I experience something you will automatically not know unless I tell you if I go somewhere and experience some something you will not know automatically.

[00:28:48]Though the atma in me and atma in you is same but I will have to tell you then you will know again if I have a dream if I experience a dream you will automatically not know what I experienced.

[00:29:18]Unless I tell you otherwise you will never know.

[00:29:24]Suppose I tell you that I had a dream.

[00:29:29]You will ask me what dream.

[00:29:33]Please tell.

[00:29:38]But if I experience deep sleep, if I experience dreamless sleep and I tell you that I had a dreamless sleep, you don't have to ask me what what dreamless sleep. What did you experience?

[00:30:03]Because the experience of my dreamless sleep and your dreamless sleep is same.

[00:30:11]Because in dreamless sleep we experience ourself as we are.

[00:30:18]In dreamless sleep we experience the space with within the pot.

[00:30:24]In dreamless sleep we experience pot space.

[00:30:34]In dreamless sleep we are separated from our body and from our mind and we experience that pure self.

[00:30:57]But when we wake up, we again continue to identify with our body, our mind.

[00:31:10]We just by experiencing ourself in deep sleep doesn't give us self-nowledge.

[00:31:18]We remain as ignorant as before.

[00:31:23]Therefore we have to gain selfnowledge while awake.

[00:31:30]What we experience in deep sleep we have to gain the knowledge of that self while awake.

[00:31:48]So the self is saying and that self doesn't get affected by the purity or impurity of the antar.

[00:32:02]That is one thing and also the impurity of one antakarana doesn't make all the antaras impure.

[00:32:17]Or if one person experiences happiness, that doesn't make everyone happy.

[00:32:28]Because we continue to identify with our own mind.

[00:32:33]If our mind becomes happy, I am happy.

[00:32:36]If our mind is sad, I feel I am sad.

[00:32:40]If our mind is agitated, I feel agitated because of the identification.

[00:32:52]So God charity says you contemplate on this.

[00:32:56]He says, he says just as one gakash, one space within a pot, if it is what you call it is uh it is impure with rajah with dust and dirt with smoke etc. If it is endored with this impurities of dust and dirt and smoke that will not make all the pots of the world filled with dirt and dust and smoke.

[00:33:53]In the same way a ja experiences joy in one this body will not make all the jas experience joy.

[00:34:13]See there are certain uh philosophies who claim that the jas are different in different bodies.

[00:34:31]Those are the dwa philosophies like Sanank philosophy is also dwa sanank philosophy says that there is that atma they call it purusha and this body mind is the effect of procarati.

[00:34:59]So purusha is there and procriti is there.

[00:35:06]So this body mind etc are made up of procriti and inside this is the purusha.

[00:35:18]But according to Sanki philosophy, there are as many purusha as there are as many bodies.

[00:35:32]So the push in me, the pur you, the pur, pur him are different according to s and according to many other philosophies also.

[00:35:51]But in order to say they are different, you will have to tell what creates those differences.

[00:36:08]Like if I say this part is different from this glass, I can tell that what is the difference?

[00:36:18]Something is creating that difference.

[00:36:23]So if you say that one purusha is different from another pura, what is the difference?

[00:36:31]So some of the qualities of the antar they feel they say are the qualities of the purusha.

[00:36:44]If I am experiencing happiness or unhappiness it is my quality and not the quality of the karan. That is what they say.

[00:37:02]But that is not true. That is not what the openish say.

[00:37:34]That this kalpa this imagination that all purusha are different is pure foolishness.

[00:37:45]He says this is not what is said in the Vedas.

[00:37:53]This is not what is revealed in the oponyish.

[00:37:58]So when you disregard the teachings of the opanishads, you come up with various theories and various imaginations which are not true.

[00:38:14]So the joys and sorrows are the qualities of the mind.

[00:38:23]Happiness, unhappiness, agitation, irritation, anger, jealousy, greed, passion, all this belong to the only not to atma.

[00:38:41]But our identification is so strong that we feel it is in me.

[00:38:53]If the mind is unhappy, I say I am unhappy.

[00:38:58]If the mind is agitated, I say I am agitated.

[00:39:10]See when you are looking at a buffalo, let us see a dirty buffalo.

[00:39:22]When you're looking at that buffalo, you don't feel that I am dirty.

[00:39:30]You see that buffalo is dirty.

[00:39:34]You can distinguish clearly between you and that buffalo.

[00:39:41]But when it comes to this body and this antaram I fail to distinguish I fail to separate my self from all this.

[00:39:57]Therefore that identification happens and I consider myself as happy or unhappy depending on the condition of the mind.

[00:40:15]So God says that the dirt and dust and impurity of the pot will not make the ja impure.

[00:40:33]The impurity of the pot doesn't make the pot space impure.

[00:40:40]So this we have to understand.

[00:40:47]So through contemplation and through meditation we have to recognize ourself as we are different from our body, different from the mind.

[00:41:05]Extremely subtle, extremely pure, free from all changes, free from birth, free from death.

[00:41:22]In Bhagat Gita also Bhagan was pointing out to this antar atma alone to this ja alone to Arjuna.

[00:41:37]In the second chapter Bhagan says that is neither born nor does it die.

[00:42:00]Even when the body is destroyed, it doesn't get destroyed.

[00:42:09]The ja Bhagan calls it also.

[00:42:14]He say this is eternal.

[00:42:28]It is indestructible though it is present in all the bodies.

[00:42:40]See really speaking it appears to be present in all the bodies but it is present everywhere like space appears to be present inside this pot but really speaking the pot exist in space.

[00:43:05]Space doesn't exist in pot. Pot exist in space.

[00:43:11]But when our attention is in the on the pot, the space appears to be limited.

[00:43:22]But how can that unlimited space exist in a pot?

[00:43:30]How can that unlimited space be confined to one pot?

[00:43:37]Det limited space is present in all the pots.

[00:43:47]So, so impurity of one pot doesn't make all the pots dirty.

[00:44:01]It doesn't make the pot space also dirty.

[00:44:12]So if the ja is one in all the bodies, if that atma is one in all the bodies, why there is still that differences are seen not only differences of experience. es but even differences of various forms and various types of activities that now go explains in the next verse verse number six he says Fore!

[00:45:15]Foreign! Foreign!

[00:45:34]He says, See the there are differences in the shape and the form of various pots.

[00:46:08]Some parts are large, some parts are small and depending on their size they are utilized for different purposes.

[00:46:27]Like Shankarachi gives example that there are there is let us say a pot then there is a commandaloo and there is a house a house is so big and it is utilized for staying a commandaloo a tiny little vessel is used to store water and a pot is there which can be used for some other purpose.

[00:47:18]So depending on the shape and depending on the size the different parts or different confined spaces are utilized for different purpose but though the shapes and sizes are different though their utility seems to be different but the space in all of and are same.

[00:47:52]There are no differences in the space within all those different parts.

[00:48:08]In the same way the jas are also to be understood that there are differences in the bodies.

[00:48:23]See a human body is different from an animal body.

[00:48:30]Even the size differs.

[00:48:35]The human body is so small compared to the body of a elephant or the body of a whale.

[00:48:49]But human body itself can be so large compared to the body of a ant.

[00:48:59]A tiny little ant will be crawling on our body unknowingly not aware that it is crawling on some other body.

[00:49:30]So the bodies may differ.

[00:49:35]Even the material of the body may differ.

[00:49:40]The human body, animal body, bird body are made up of a particular material.

[00:49:50]But the plant bodies are made from subtler materials.

[00:49:56]And the da's bodies are made from even subtler materials.

[00:50:01]We have seen in others that those tan matras punch matras when they undergo panchi they become the gross five elements which are the bodies which become the bodies of the dvatas.

[00:50:26]But when these five great elements further undergo gification through a process called karna.

[00:50:39]Then the bodies of the what do you call the plants are made and then further karmam goes to make the bodies of human being animals birds etc. So the sizes of the bodies the material used in the body might differ but the ja in one body and another body say soash.

[00:51:39]So God is explaining this example of pot and pot space elaborately so that we don't get confused.

[00:51:53]Of course, some people may still get confused, but if we contemplate and understand what is conveyed, we will not get confused.

[00:52:09]So there is no difference inash in all the pots whether they are big or small and whatever be their utility. So as a human being we function in a different way. As a bird the bird functions in a different way. The plant functions in a different way. The dvtas function in a different ways.

[00:52:38]But the self in me and the self in the dva and self in the plant is same.

[00:52:46]No difference at all.

[00:53:06]Further Lord Jay G explain some more subtle point regarding this J.

[00:53:18]He says in the next shloka, again.

[00:53:59]This is He says this the pot space is not the modification of space.

[00:54:23]Space has not modified itself to become a part space.

[00:54:31]space. The total space has not undergone any change to become a part space.

[00:54:42]Port space is not a vikar modification of total space.

[00:54:55]Nor is it a part of the total space.

[00:55:01]Aaya means part.

[00:55:04]The part space is not a part of the total space.

[00:55:12]To be a part also, it has to be divided with something.

[00:55:20]It cannot be divided into any parts.

[00:55:26]See like a tree is there. A tree has got many parts.

[00:55:32]The roots are there, the trunk is there, the branches are there, the leaves are there, the flowers are there, fruits are there.

[00:55:44]There are different parts and you can clearly see the differences.

[00:55:53]The roots are different. Trunk is different.

[00:55:57]The trunk is different. The branches are different.

[00:56:02]Branches are different and the leaves are different. We can clearly see their differences.

[00:56:13]But space is not a branch or a trunk or a leaf of that total space.

[00:56:26]It is not a part of the total space.

[00:56:31]Nor is it a modification of a total space.

[00:56:37]See a pot itself is modification of space but pot space is not the modification of total space.

[00:56:51]So it is not nor In the same way, in the same way this ja, this I thisma ja is not the vika of atma.

[00:57:29]It is not [clears throat] a modification of that atma.

[00:57:42]Neither is it a part of the suda atma.

[00:57:53]See even after explaining all this people will have that confusion and there are various philosophies also which believe that I am part of that totality or I am one branch of that supreme.

[00:58:16]In the upanishads it is clearly said in all the mahavakas the total identity is revealed of the ja and brahasi.

[00:58:34]I am atma brahasmi.

[00:58:46]All these mahabakas directly tell us that there is no difference between a ja and brah.

[00:58:58]Both are same.

[00:59:03]Due to ignorance, we falsely believe that there is difference.

[00:59:12]But really speaking, there is no difference.

[00:59:27]So is not a vikar nor is it a part of that sudha atma.

[00:59:37]Okay, think about all this.

[00:59:40]Contemplate and subjectively understand, identify with what is revealed.

[00:59:51]Meditate on what is revealed.

[00:59:55]It is not just theory or some concept or some philosophy.

[01:00:03]The opanish reveals the truth as it is.

[01:00:09]More about this we will see in our class on Monday. Till then you take care, be happy, safe, peaceful, healthy, do your work, do your sadena.

[01:00:23]And if you have not subscribed to my channel, please do subscribe, like, comment, share and see you again soon. Hear you.

[01:00:52]S Jam Jam S J.

[01:01:19]for shanty shanty shanty.

[01:01:38]Hurry home.