A Clear Understanding of Consciousness | Vedanta Explained | Swami Sarvapriyananda #vedanta

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[00:00:00]ing to is he referring to limitless consciousness. I am there for you. No, it makes no sense there. Is referring to us as ordinary human beings. So yes >> in a very dualistic sense >> but he said don't worry be happy. I am not living you because I am always the same as a body. When I was in body I am not jani mukta is the same. There is no difference. Only the body is not here present.

[00:00:32]>> Yes.

[00:00:33]>> Uh in consciousness there is no difference.

[00:00:35]>> In consciousness no difference.

[00:00:37]>> And it's same for you, for him, for us, for everybody.

[00:00:41]>> Absolutely.

[00:00:43]Once you if you say if you take that position >> and you center yourself there in in that position, >> you need not talk about Ramachrishna, death, Brahman. What is the point?

[00:00:58]But until that from this perspective in the perspective where we are studying vanta where we I clearly you know I am this guy I read and study and practice vanta I need to go and have dinner and I need to follow the time it's all within the realm of relative truth and there definitely god avatar they have all their importance and they are the relevance of after death I am not gone Do not worry. I will be there for you.

[00:01:29]That makes sense.

[00:01:31]Yes.

[00:01:35]Don't get confused.

[00:01:37]This is uh what we talked about in the morning and in the afternoon. This is what might be called the view from the Everest from the highest perspective.

[00:01:49]But that does not invalidate the view from the valley, view from the base camp. All those are also true.

[00:01:56]And we also must know from which perspective am I saying I had dinner and we are sitting here together. We are talking to each other. From which perspective are we talking from the perspective of I am Brahman. Not at all. We're talking from the perspective of I am this guy. I'm this person.

[00:02:18]So that perspective is also valid and it's a transactional truth.

[00:02:23]Nearly 2,000 years ago, the great Buddhist master Nagarjuna in his book Moola Madhyamaakarika, which is a central text of the emptiness school, he said that the Buddha taught two truths.

[00:02:41]The Buddha taught two truth truths.

[00:02:50]What we what in Vanta we call the absolute truth and the transactional truth. The terms we use in vanta are paramarika absolute vavaharika transactional relative. In Buddhism they use similar terms paramatika absolute and instead of vaharika the term they use is samriti which is relative truth.

[00:03:17]And then Nagjuna goes on to say he's not a vantist he's an you know the emptiness school master of the emptiness school he goes on to say without taking refuge in the relative truth no one comes to the permanent the absolute truth. So we first take refuge in for him the refuge in relative truth is Buddha the dharma the sana that's rel all that is relative that's not ultimately true for him but unless you take refuge in that you will not come to the ultimate truth of enlightenment and nirvana like that who was who who had the microphone yes >> my name My question is um as this gentleman's question you had suggested that the last step after you come to some level of realization at the last you have to drop your mind. So until that point we came with an analytical approach is a reality and at the end we have to either have faith or that's a problem that >> I don't know how to do that question but it sort of is that question and the second part of this question is if that is not possible for me to do if there is a person who is um who understood the teaching not necessarily but just intellectually understood the model and the hypothesis here and can bring it to practice Dr. and goes about living his life with that idea but not knowing it in the living experience with the results or with the way he would go about living.

[00:05:31]>> The last part I did not understand >> what is the difference between really knowing that I am Brahman viscerally and that realization versus just accepting it on face value and going about living my life accepting it on face value that I am.

[00:05:50]>> Okay.

[00:05:54]The first part of it using the intellect the mind to do this kind of analysis.

[00:06:02]If we do that carefully then that teaching about dropping the mind will make sense.

[00:06:12]If you have done the analysis carefully using the mind all the analysis is done using the mind the intellect it's you using that it will show me clearly using the mind only it will show me clearly that I am not the mind then the s the teaching about let go of the mind what is what do you mean by let go of the mind does it mean silencing the mind does it mean you know tossing the mine into the recycle bin. Not at all. The mind can be there. Mind can be active.

[00:06:47]Mind can be thinking or inactive. In either case, the clarity will be I am not the mind.

[00:06:55]That clarity will be there.

[00:06:58]When the movie is playing, if you if I clearly understand the distinction between the movie and the screen, even while the movie is playing, then I need not switch off the movie also.

[00:07:12]While the movie is playing, I can say, "Let go of the movie. Focus on the screen." While the movie is playing, I can still do that quite honestly. Yep. I understand. It's like looking at the wave and the water and you say distinguish between water and the wave while looking at it and then say let go of the wave. Focus on the water. Say yep I can do that. I don't mean that I have to let go of uh I don't have to make the waves subside. So for to to be able to truly do that one must follow the analysis seriously.

[00:07:46]How do you follow the analysis seriously?

[00:07:49]One is of course listen. Second is understand thoroughly so that you can answer all questions yourself.

[00:07:57]Whatever question is raised today or in some ancient book you you know the answer because you have understood it clearly what's going on there. But more than that uh to do it as you said viscerally good word viscerally but with our whole being with our whole being.

[00:08:19]What did you say your name was?

[00:08:21]>> Ravi.

[00:08:21]>> Ravi you are Ravi with your whole being.

[00:08:25]Ravi is not just a little bit of information you have. You are Ravi. Our identification your identification is so strong. Although it's a name that has been given to you but still identification is so strong and effortless like that or even more strongly when you can say I am awareness obviously so strongly Maharaj we talking about Ashini Maharaj he told me a story he had gone to a great master in Kilash ashram in in Rishies and he was asking that great teacher Swami when can I say that I I'm enlightened in an adic sense and that Swami told him that right now if you say I am a man isn't it a fact for you very obvious fact he said yes when you can claim I am Brahman with that confidence It's obvious for you, effortless for you. It doesn't require any argument, any logic, any effort, any practice. It's just a fact.

[00:09:47]Like you say, I am Ravi like that. Now, how to make it like that? That's why I said keep it at real at every step at the don't let it slip away into words and theory.

[00:10:05]I like an example. I've been using it recently. Somebody told me that you know how vdanta should be practiced how to keep it visceral. So when you ask a child, what is a nose? The child will not say nose is the organ of respiration. Nose is the alactory organ.

[00:10:24]That is trading one many words for one word. That is dictionary meaning.

[00:10:30]Trading words for words.

[00:10:33]What will the child do? Nose. What is the nose? This one.

[00:10:40]Vanta must be practiced like this. When you say body is instead of thinking oh body it's a biological machine no body here is a body prana prana when I say I'm not the body is an object yes body is an object I see the body I touch the body I can smell or taste even hear the body it's an object yes absolutely clear when the prana is an object This is a prana. It's a manifestation of the prana. But it's an object. Yes, I can experience it like that. It must be like nose directly catch hold of the reality. Then make it even more. That's why these stepbystep processes are given. It starts with the most exterior and obvious body. Then it makes it subtler and more inward. Breath subtler and more inward. Mind subtler and more inward. I'm using the English translation for the oponyishma intellect then utter blankness you're subtler and subtler at each level it must be as clear as mhm knows then when we come to the realization oh I am this it will also be very clear the reason we don't know that two reasons I said one is ignorance we have never been intro introduced to it but also our fascination with the world, our fascination with our own thoughts and now fascination with the device in our pocket and says our senses are a kind of manufacturing defect. They flow outwards. Not a defect. That's how they have been designed. They flow outwards. So our attention is continuously directed outwards. See, see, see here, here, here. Smell, taste, touch. Oh, how wonderful. I am perpetually flowing outwards. Therefore, I do do not see the inner self. That is consciousness. I do not I don't notice it. Open secret, but secret because of our fascination. Once in a conference I said this we are fascinated by the world outside we look outside therefore we do not see our own inner self. The next speaker after me this I still remember this lady she was a retired diplomat and she got up and said I wish what the swami said were true but it's no longer true. If we were fascinated by the world outside that would be wonderful to see the world outside but now we don't even see that we are always fascinated with this.

[00:13:39]So that's the second reason even after being introduced to it as in a vanta class even we dwell in it the second reason will the second reason fascination with the notself with the world with this with our thoughts that will also keep on hiding we reading that what interesting words the least fascination with anything in the world least is enough to obscure the whole of God.

[00:14:15]Little bit of cloud can obscure the sun which is larger than the earth far larger from our perspective.

[00:14:23]So this is what happens. That's why we must come back to it again first of all viscerally then catch it having caught it come back to it again stay with it again and again and again that's called nidhasana in the panchadashi it is there what is the practice in vanta it's very interesting in vanta many people we study and then come to this conclusion after some time all that's fine now what do I do what do I do now and vanta doesn't seem to have an answer. If you really ask a traditional teacher of vanta, what do I do now? They will say you haven't heard me here again.

[00:15:02]That question should not come what do I do now?

[00:15:07]I am pure consciousness. I am Brahman.

[00:15:09]Will Brahman ever ask what do I do now?

[00:15:11]Okay, I'm Brahman. What do I do now? No.

[00:15:15]But that's not a satisfactory answer for most of us. So we need something to do.

[00:15:21]So in vanta the practice is if you really insist thinking about it, speaking about it, teaching it, explaining it to each other.

[00:15:44]This constant focus on Brahman on that one reality what which we are constant application to it. This is called the practice of adwita.

[00:15:57]So this again have to listen to YouTube.

[00:16:03]So then we we are not satisfied with this. Then there are other you want other techniques there's a whole vast arsenal of techniques. what how many techniques will you do? I'll give you techniques.

[00:16:16]So in for example Kashmir shism they have a nice classification four-fold approach about technique four-fold approach about path anupay shambhavai shaktupai anova first one highest what is that highest path direct path what is that no path path anupay no way away. It's not a way.

[00:16:50]What do you need? I want to be enlightened. Okay, be enlightened.

[00:16:56]I said how? Ah, if you want to ask how, all right, then there are techniques.

[00:17:00]But there are people who don't need to ask how they just become enlightened.

[00:17:04]Rama Ramarshi nowadays you have this teacher Ekart Tle if you read his life story sort of spontaneous awakening. There are a few but you can't. Kashmir shism says it is possible some cases might be there.

[00:17:20]Rare cases.

[00:17:22]So let me wait for that. No that's not honest for nothing in the world. I'm ready to wait. Whenever I want something I'm up and doing. When I say oh God realization enlightenment all right no path path I'm not going to do anything.

[00:17:37]Let it happen. That means I don't want it.

[00:17:42]I don't want it.

[00:17:45]So then comes the next one step lower.

[00:17:50]There is a path. It's called the way of Shiva Shambhabay. If you see what it is, it's basically ad what we did today.

[00:18:00]Directly pointing out that you are that pure consciousness.

[00:18:05]You listen to the truth, try to recognize it and see that you are it.

[00:18:10]That's it.

[00:18:12]Stay with it. At most practice will be a course of non-dual meditation which enables us to stay with it. Immerse yourself. Listen, clarify. Stay. Stop.

[00:18:24]Stay there. Stay there.

[00:18:26]And like when you cook, you marinate.

[00:18:30]You don't immediately take it off. You marinate it so that it soaks in the spices. So once you have got clarity, I've got it. Marinate. Sink it. Let it sink in. Let your your life your mind be perfumed with that truth. So that is non-dual meditation. Doesn't work then come to the next one step below. Each level is wider and more complicated.

[00:18:57]Shakaya all sorts of meditation techniques are in uh introduced at that level. Mantra is introduced. It's the way of shi the way of the divine mother. The practice of language is introduced. That language which traps us in samsara. There's a divine language which frees us from samsara.

[00:19:17]Mantra, meditation, samadhi. All of these are introduced. Shaka not working. Then one more step up. Anu means atom means us. Jas individual beings.

[00:19:33]Then everything is introduced there from ritual to images to visualization to pujas everything hymns devotion everything is introduced there very complicated and big the the more complicated our problems more complicated the solution now you start and go on so you have kashmirishism has a wealth of techniques if you want technique any technique vigana 112 techniques are there and that famous so meditation is one of those 112 any one of them enough to take you to enlightenment.

[00:20:16]Adita is there up there.

[00:20:22]Truth has been pointed out. Stay with it.

[00:20:29]But the important word there is visceral.

[00:20:33]Now you asked one more question. If I accept it at face value and try to live life accordingly. Great practice. Swami Viveand gave stress on that. You believe it. Take it on faith that I am Brahman and try to live like that. Very difficult. Immediately everything in the world will prove you that you are not Brahman.

[00:21:01]And Viveand says you be knocked down a thousand times get up 1,00 one more time.

[00:21:08]This is actually a shortcut path. Only it is a difficult path.

[00:21:17]uh it requires struggle because every moment our own minds will keep dragging us down to that level to say that I am not the mind. I saw I am not the mind. I am the awareness in which you my mind are appearing to say that and to dayto-day to deal with it.

[00:21:39]Ashtavakra also says that have faith my child. Have faith. Suppose all these techniques are not working.

[00:22:00]All this I don't get it but I like the idea. I'm Brahman.

[00:22:05]I like the idea. I accept I believe it also somewhere. In that case avakra says let try another path.

[00:22:12]Just believe it.

[00:22:15]Like devotees believe in the existence of God. Like the public believes advertisements which are put out there.

[00:22:21]We have a power of belief. We use it for a lot of nonsense. The entire multi-billion dollar advertising industry is hooking us with our power of belief.

[00:22:32]Why don't you use it for something very useful and precious for enlightenment?

[00:22:37]Just believe it that I am pure limitless awareness.

[00:22:41]Do not be deluded on this point. It will work.

[00:22:45]As you believe, so you will be.

[00:22:49]If you believe you are free, you will be free. If you believe you're bound, you will be bound.

[00:22:55]This old adage, this old proverb is true. As one's mind is, as one's faith is, so is one's life. That will also work.

[00:23:06]So, three things you have got. Do that analysis clearly. You will know you will understand clearly what is meant by dropping the mind one second viscerally knows keep it real at no point should it be it's a theoretical thing that part I don't get it get it and then see whether it's real or not and third believe it you need you'll help you that's all that path works for many others one more we have to go to somebody Who has not been?

[00:23:41]>> I have already.

[00:23:42]>> You have already asked. Then who? You have already asked. You have not asked.

[00:23:46]Yes.

[00:23:49]>> Maharaj. I am Pranam. I'm Sudipto.

[00:23:52]>> Uh like it seems like maybe after the whole class I'm asking what is number?

[00:23:58]So uh my basic question is like uh why at all this consciousness exist and where from it came and at what stage it is imposed on us is it like your answer of Leela like >> God is playing with >> why at all does consciousness exist um in you know it's a it's a really profound question it's in Adita Vanta the question reduces to why does existence exist and the question will be can it not exist.

[00:24:39]Existence has a necessary existence.

[00:24:44]It is it is being. It can it is no way of it not existing. Things can exist or may not exist. You can ask why the universe exists. That also a good question. But why existence exists? You can't ask like that consciousness.

[00:25:02]What is non-existence from an adic perspective?

[00:25:08]Existence is when something appears to consciousness. It exists.

[00:25:14]Non-existence is when something disappears. When you testify, it is not there. In what? In consciousness. What about consciousness? Can it not exist?

[00:25:24]to not exist. You must testify in consciousness that it does not exist.

[00:25:27]The consciousness is there already.

[00:25:32]The way Adwita understands consciousness. It's not like our you know you give an injection anesthesia consciousness. Not in that sense.

[00:25:41]There also it is consciousness is the witness of the absence of all you know the experience of absence. It is the experience of absence.

[00:25:51]So that's how Adita Vant understands consciousness.

[00:25:54]There's no way that consciousness cannot exist. So this question why does consciousness exist does not make a sense. Why did it come that it is before why?

[00:26:05]That's the question she asked.

[00:26:07]Causality.

[00:26:10]Before why?

[00:26:13]Consciousness is prior to causality.

[00:26:15]It's prior to cause prior to effect.

[00:26:23]prior to cause and effect. Cause and effect are appearances in consciousness.

[00:26:29]Where is consciousness? You cannot ask rather where is in consciousness? Space is in consciousness. In space where is consciousness located? Not a correct question.

[00:26:40]It's like asking where in the movie this screen you're talking about all the time. Screen screen you're saying where in the movie is the screen. No, no, no.

[00:26:48]Movie is in the screen. Movie is an appearance on the screen.

[00:26:55]When do we have consciousness? Is it that we have been waking and dreaming and deep sleep? We don't have consciousness. No. Even when time is an appearance in consciousness before, during and after consciousness is there. That's the claim. And the claim is all this is actually should be obvious.

[00:27:17]Where is space experienced in consciousness? Where is causality experienced in consciousness? Where is time experienced in consciousness?

[00:27:28]These are matters of very deep metaphysics and huge arguments can be done and they have been done also.

[00:27:36]There's a book why does the universe exist? Jim Holt he's a science writer in New York. Why does the uni? Very nice book. It takes you on a tour of the latest theories about this question.

[00:27:49]Why is there anything at all? Why does the universe exist? Why do we exist?

[00:27:54]What is existence? This question and he's a science writer. So he goes to physicists, Nobel laureates and cutting edge physics work. He goes to mathematicians, he goes to philosophers, he goes to theologians.

[00:28:09]Why is there something rather than nothing?

[00:28:15]There's a chapter it from bit.

[00:28:19]It means it matter bit information.

[00:28:26]So I said to David Chamas and we had a discussion this is a good topic for a talk vanta talk it from bit means matter actually has come from information that is the proposal but information or mind has come from consciousness so it from bit from chit and I gave a talk it from bit from chit chit means consciousness Non-existence is also what is what does it mean to be non-existent?

[00:29:10]Is non-existence dependent on existence?

[00:29:16]You won't believe it. How the ancient not even Vanta the ancient Indian logicians they spent centuries thinking about nothing.

[00:29:26]very difficult nothing.

[00:29:28]I attended this course on nothing abhava absence nothing.

[00:29:38]This was in Kolkata in the Asia Asiatic society. There was a pandit vi ja he was teaching us nabyanaya the neo school of Indian logic. Of course in India neo school also is thousand years old. So naby the school of neologic in India and one of the topics they discuss is nothing.

[00:30:00]Did you know there are four kinds of nothing?

[00:30:03]Huh? Yes.

[00:30:06]Nothing prior to existence that's one kind. Nothing after destruction that's another kind. Just nothing. That's another kind.

[00:30:16]and nothing which is so for example there is the absence of uh um a of coweness in the horse and the absence of horarsseness in the cow which is a fancy way of saying horse and cow are different there's another kind of nothing four kinds of nothing And uh we had a 15-day course on nothing. 5 hours a day on nothing. Very subtle discussion uh text spanning 800 to 900 years of discussion on nothing.

[00:31:02]And I remember the scholar the pandit would come Sanskrit pandit would come and we were eclectic group. I was the only monk but they were philosophy students. They were um you know computer scientists people from different disciplines who are interested in this ancient Indian logic and the pundit would Sanskrit pundit would come and write painstakingly on in Sanskrit on the blackboard in those days blackboard no projector or anything that there is no pot on the table there is no pot on that is an example the absence of the pot on the table and that was the subject of discussion for 15 days 5 hours a day every day he would come and write there is no pot on the table in Sanskrit I remember the caretaker of the hall he maybe because I was a monk he approached me he said Maharaj in the street market outside pot is available I can do you want one he's feeling He feels hurt. He feels it's a it's a criticism of him. He's responsible for the hall, you know, the projector and the microphone. And every day these guys are saying there is no pot.

[00:32:28]>> He took it personally. He said, "If you want, I can get a pot.

[00:32:32]Just stop cribing."

[00:32:35]All right, last question. We're going running out of time. Yes, please. the mic. Can you pass the microphone down?

[00:32:43]>> Tell us your name and ask the question.

[00:32:45]>> I'm Daniel and >> yeah, it's working.

[00:32:49]>> Um, so thank you very much for the talks and I'm Daniel and it's a question or also like maybe a request for clarification. I'm also linking it with what we heard on Thursday the Mea Echart story and after that my and also hearing the questions that we had today I had the reflection that most of times when we listen to Vanta talks we are basically told that our main problem is the ignorance of our own identity.

[00:33:26]>> Yeah.

[00:33:28]And if we knew we are the limitless consciousness, everything would be fine.

[00:33:34]>> Um, and my confusion was that it seems that we also don't have a clear idea idea what actually the consciousness is.

[00:33:46]>> Yes. And because that door know so if I knew what the god is know like my ekard was trying to explain.

[00:34:01]>> Um then I would know what I am.

[00:34:05]>> Yes.

[00:34:06]>> So there is a little bit like a chicken neck problem. I don't know if it's a problem at all but >> No, it is a problem. But thankfully it's an initial problem and the answer is not so difficult.

[00:34:19]First of all the thing is we don't pay attention to consciousness because it's always there.

[00:34:26]We pay attention to the world. We pay attention to people. We pay attention to our bodies.

[00:34:34]We pay attention to our minds, our thoughts, our feelings. We pay attention lot of attention to our feelings but to consciousness awareness. We don't pay attention not much unless it's a philosophy discussion or uh um consciousness studies or something like that. We don't pay attention to consciousness as such.

[00:34:54]My Buddhism teacher, Professor Jay Garfield, he said fish are the wrong people to ask about water because they're always immersed in water. They don't pay attention to water.

[00:35:13]So but it's a problem easily cured. So moment you say that you are aware, I am aware. Are you not aware? Are you not conscious?

[00:35:23]Almost all of us will say yeah I am conscious I am aware. That's obvious.

[00:35:29]We all have a sense of what the word consciousness or awareness means. We don't have a precise definition of it.

[00:35:35]We don't have clarity about it. But we have a sense. All of us have a sense.

[00:35:42]It's like St. Augustine said time.

[00:35:46]He says time.

[00:35:49]If you do not ask me what time is, I know. Not what is the time. What is the meaning of time? He says I know what is time. But if you ask me, I know not.

[00:36:01]If you ask me to define it, I can't define it. But in general, if you ask me what is consciousness, I know what is consciousness.

[00:36:10]The reason why it's so difficult is definition is always of a complex thing in terms of more fundamental things. But that immediately means how do you define the most fundamental thing? You can't.

[00:36:24]It might be something so simple we know but we can't define it.

[00:36:31]matter, energy, time, um, space, life, mind getting more and more near, more and more fundamental consciousness.

[00:36:44]So we are aware now clarity is attained about what is consciousness through a process of elimination through the process of nati nati not this not this.

[00:36:56]What we did in the second session today, it was an exploration of consciousness coming circling inwards coming to a more and more clear understanding.

[00:37:07]Can you get a absolutely clear understanding of consciousness? No, you cannot. But in the process, what ada is doing is trying to suddenly come to the realization I am it.

[00:37:22]That's all is that is necessary.

[00:37:25]And then you can see the glories of that consciousness. Sakshi the witness ti nirvikara nirant upperaash all these are the glories of consciousness ananta limitless nondual you'll come to see that.

[00:37:44]So um the point there is we know consciousness we all are aware a process of clarification is necessary.

[00:37:56]>> Can I say it's like based on water? I cannot explain.

[00:38:00]>> I cannot explain but then we must get more clarity about it. Then you'll see slowly things like my consciousness for practical purposes we can speak but genuinely we will know that it's not my consciousness I am consciousness consciousness within me no I am not within me I am consciousness we will not speak like that that looks that it's very difficult to speak like that it makes no sense to our language is not meant to deal with I am consciousness our language is designed mind around I am the body mind I am a person so don't speak like that also that's very odd in fact the teachers tell us don't speak in a weird way be normal you behaving like a person continue to speak like a person somebody wrote to me I the limitless consciousness which you are no he wrote to me which you are the same limitless consciousness I in this body and mind I salute you this body and mind which has the label mishra I salute you just say I am offering salutation I mishra I'm offering salutations not the limitless consciousness in this body mind personality called mishra don't speak like that so this is a process of clarification okay so we should yes >> yes >> somebody who was carrying mic he also has a question >> oh okay >> my question is about moka >> not about jivan mukti but about vidha mukti. So when the jan mukta when he dies when the body dies >> when the body dies >> when the body dies but the jivan mukta gives up all the bodies also the subtle body >> and remains as consciousness.

[00:39:50]>> Yes.

[00:39:50]>> Now your equation consciousness plus object is experience.

[00:39:56]>> If there is no object then there is also no more experience. is that they're not basically the same as what materialists believe what will happen after death that there is nothingness, >> no experience, absence.

[00:40:10]>> Yeah, sure. In one way, but it's also limitlessness and it is also all experience because you are one limitless consciousness. So everybody who is having experiences is also you in that sense. Think about Niruna Brahman right now. Does it have any experience as such? No.

[00:40:29]And does it and all these experiences which we are having they're also that same because of the same nuna brahman.

[00:40:35]So it sounds very paradoxical but just imagine you attain a limit. You see yourself as limitless existence consciousness place. It's not nothing.

[00:40:46]It's not the materialist nism.

[00:40:49]It's not materialist will not say that it's a state of no experience. It's just a state of nothingness.

[00:40:56]It's just what you wear is a combination of various materials and falls apart.

[00:41:00]That's it. Gone. Death.

[00:41:04]This is not like that.

[00:41:06]>> But do they continue to experience after death or see after death and before death also you are that nirona Brahman.

[00:41:15]Right now tell ask yourself does Niruna Brahman experience anything? Right now you'll have to say yes and no.

[00:41:25]Does the screen take part in the movie?

[00:41:28]No.

[00:41:29]But do the movies play on the screen?

[00:41:31]Yes.

[00:41:36]Isn't it in the mind the experience belong? Because I'm >> Yes. But you you know why you're doing this? We'll talk about it tomorrow. You know why you're doing this? Because this process of elimination has still left behind in the mind a seed of individuality.

[00:41:51]>> So my individuality is gone. I am gone.

[00:41:54]No, this individuality has been left behind long ago. You are the ground of all individuals. You become the ground of all individuals and you are no individual yourself. And Vive Gandhi said you are for the first time you are an individual now. Now that you are everything >> and therefore I said that if Rama Krishna left don't worry be happy I will be always here because he will experience through us.

[00:42:23]>> Yes >> that's also true >> through everybody.

[00:42:26]>> Yeah >> but that suggests that every jan when everybody who gains vidya mukta experiences the entire universe at once.

[00:42:36]M again notice you say every jan mkta >> there's no such thing as in every jan mkta every jan mkta is the universe every jan mukta is nirun of brahman there's no every every left there anymore >> so is there experience for the there is no more experience left or >> right now we can go into this later >> but right now even now is there experience you'll say of course I can also show you there's no experience. There's only nuna brahman.

[00:43:09]The moment you realize what niduna brahman is, you'll have to say there's no experience right now while experiencing everything.

[00:43:18]This is a plastic a wooden table.

[00:43:23]Okay. Suppose it's a wooden table but I touch it and I say touch wood. I don't say touch table.

[00:43:32]While being a table, I can show you there's no table here. It's only wood.

[00:43:38]Where is the table here?

[00:43:41]This is the whole thing is table. But the whole thing is wood.

[00:43:46]Is the top of the uh this table? Is the bottom a table? Is the side a table?

[00:43:51]It's all wood. Wherever you touch it's wood. Take the wood away. Will there be a table left? No.

[00:43:57]And yet you cannot say there is no table.

[00:44:02]So the relationship between experience and nirona brahman pure consciousness is paradoxical that way. So it is the ground of all experience but in itself it's not an experiencer having experiences.

[00:44:14]It makes all experiences possible and that will continue. That's there right just imagine this way what is there right now will always be there.

[00:44:23]What is truly there right now niran brahman is truly there that will always be there.

[00:44:29]A delusion will be wiped out. That individual being who thought I have to find liberation that is gone forever.

[00:44:40]All right.