Secret of OHM by Swami Sarvapriyananda
Secret of OHM by Swami Sarvapriyananda
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Sri
Ramakrishna
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The secret of OHM by Swami Sarvapriyananda
Oh lead us from the Unreal to
the real leaders from darkness unto light lead us from death to him
immortality Oh peace, peace, peace.
Good Morning and thank you for the very warm welcome but no it's always a pleasure to be back here in Hollywood just before coming here
I was thinking how much I enjoy the Hollywood Center the subject I'll get straight down to it is home perhaps the most well-known mantra in the whole world it's a tradition it's a mantra from the Vedic tradition but expanding beyond the Vedic tradition it's a mantra which pervades the diverse traditions of Hinduism it's a
mantra which is very important in Buddhism for example in Tibetan Buddhism Oh mani Padme hum so the most famous mantra there is ohm there it's a mantra which is important in Jainism it's a mantra which is important in
Sikhism in fact in Sikhism the name for the absolute they say
Ik Onkar the one ohm so across all the Indic traditions you find the importance of all not only that now it has become a kind of symbol for spirituality worldwide
I remember several years back there was a Time magazine cover story on meditation and on on the cover was ohm so it sort of stands for spirituality worldwide now today we will go to the heart of the matter something that is so widespread obviously has multiple interpretations across different traditions but what does it mean at its core it's the essential meaning we'll go straight to the highest source of an ohm in
The Vedic tradition in the opening shots we'll go to the mandu coop initial which is an open issue entirely about all and there we shall see what it means because otherwise so many interpretations have been given o means you know the three deities in Hinduism Bramha, Vishnu, Mahesh, and so many other interpretations have been given but what is the essential meaning of ohm and how does it apply to our lives how can we transform our spiritual practice and gain enlightenment with the help of ohm so this is the subject and
I have about 40 minutes to 40 minutes to enlightenment all right Vedanta we know is based on the Upanishads the root texts of Vedanta are the Upanishads in one of the Upanishads themselves in Mukti koppány should we find a list of 108 Upanishads but more commonly Vedanta is based on about 11 of these Upanishads on which the great arch areas the great masters of Vedanta
wrote extensive commentaries especially Shankar Acharya among these so-called major Upanishads mandu key open Ishod has a special place, first of all, it is the smallest some of those open issues can be bulky old texts but man documentation is really small only twelve mantras just 12-month rows and that's it can fit in one a four sized page in Bengali there is a turn honey Lanka the Bengal is here know what it means it means a chili which is a very small chili but it's really really hot so the Mundaka Upanishad is like that it's small but it's really really hot in fact, there's a cute story about hanuman who goes to Ramachandra and asks how do I attain enlightenment and
Sri Rama tells him mon Dieu Kamehameha alum MooMoo kuna vimuktah the Mundaka Upanishad by itself is sufficient to grant illumination enlightenment freedom to those who seek freedom so this comes from Shri Rama himself and suppose you say
I studied the amount of cure and I try to understand it and get it and don't get enlightenment than what and then
Sri Ramachandra gives a list of 108 Upanishads you have to go through all of the hosts so it's better that we get enlightenment we don't have time these days for a hundred and eight or punishes the man to keep initiate like all other opponents
The central message is very simple the central message the takeaway from Vedanta is so simple it's one sentence that thou art you are Brahman the absolute god divinity Nirvana moksha whatever you call it whatever they are seeking that's our real nature that's what we are that's the essential teaching of all the initials and the Manduca is no exception one of the great the profound maha vaakya s' the so-called great sentences these are basically identity sentences
which express the identity between you the individual being and Brahman the absolute so the most famous of them are taught to amasi that thou art another one is Ambrym has me I am Brahman another one is pregnant Brahma the awareness that we feel right now that itself is the absolute properly understood and in the Manduca, we find the 4th of these great sentences maha Bacchus I am
Atma Brahma which means this very self is the absolute on the face fit these statements do not make sense because how can I this person be the absolute how can I be immortal I'm obviously this person is miss Martin's Barnes going to die how can I be all-pervading I don't even permit this state with it so how can
I will be eternal and so on so these statements have to be understood assimilated realized and that is the whole purpose of Vedanta in the man Tokyo you find I am Atma Brahma this very self is permanent so up to this is what Manduca has in common
with everything else on all the other rope initials but from now on after this Manduca takes upon its own particular unique teaching very direct very powerful very sharp or as in New York they'll say the crazy begins at this point the Manduca vanish it says how do you realize that
it says consider yourself so am mad Machado sparked this very self you have four dimensions four aspects what are those four aspects the Waker you in the waking state the dreamer you in your dream state and the deep sleeper you when you are in deep sleep these are the three wakers first dreamer second deep sleeper third and the fourth which
the man dukkha it just calls it the fourth and the great goda pada who was Shankar Acharya teachers teacher who wrote a commentary on the mandu Queen versus called carry command ok Erica Hui who wrote
two hundred and fifteen verses on those twelve mantras he calls it the Turia and that name is stuck so the Turia for example we have a great Swami to Riyadh under the Turia is a word in India for the absolute but you know many people do not know it simply means
the fourth and so forth what this fourth it refers to the Manduca the first is a Waker the second is the dreamer third is the deep sleeper not other people you
I when we are awake right now hopefully and when we are dreaming and when we are in deep sleep I myself
you yourself and the Manduca says there is a fourth aspect to you which is the whole point of the teaching this fourth is the real you this is the absolute this is what we are seeking so this fourth is what the Manduca is all about this Turia is what the Manduca is all about so
I
am at mature to spot this very self you have four aspects and the
first, three aspects are known to you and the fourth one is what the
Manduca wants to teach notice something immediately this absolute
which the Manduca
wants to teach us to show us is present now it's not you know later after death it is present here right now right here not in some heaven which you are supposed to go someplace maybe later someplace else not some time some other time it's
now and it's here this is the remarkable power of the Manduca it's not talking about some future time it's not talking about some other place here and now it's not talking about the absolute God as an other with a capital o it's talking about the absolute God as you yourself so right here right now and none other than there you the real you the only problem is to discover the real you to discover the real
I Who am I what am I really because right now the whole problem gets it get stuck here if I am Brahman if I am the absolute immediately the question comes in our minds you know first of all it's cool that you would say so it's good nice that you would think so highly of me but where is this ultimate reality Brahmin god I don't feel very godlike Brahmin like or absolute
I don't feel that at all if
I am that right here right now I should feel it the dualistic religions which speak about God and the ultimate reality in some distant place some distant time they are safe in a certain way because if you ask them where is God our God is in heaven why can't I see God because he's God is in heaven that's why you can't see God when can
I meet God after death and after that, you can't come back and catch me anymore so I'm safe either way you can't see God now because God is thereafter death you see this big billboard sometimes heaven is a place call eight five five for the truth but that's the that's the basic thing about all dualistic religions it is postponed to a different time, it is displaced to a different place and God is not you or anywhere nothing available to you right now it's another that's true as far as it goes but Manduca is much much more radical you it is you now and here but then the problem arises then why don't
I feel it if it is I and now and here if I don't have access to it the answer is because we have a fundamental misconception about what we are it is available right now you don't notice it whenever teachers used to say in a class you are here but you do not hear a CRE and AGA are you're here but you do not hear it's like that we are it's right to present right now constantly available to us you know if we were to be enlightened what would be our experience you'd think that oh
I was unenlightened and I did not know how I have realized my true nature I I was living as in limited sentient being a diva now I am Brahman after enlightenment no that will not be our experience our the experience will be why was this all along and I never knew it now I know it I was this all along and never saw it now I see it this will be our experience upon enlightenment so how do we do that
Good Morning and thank you for the very warm welcome but no it's always a pleasure to be back here in Hollywood just before coming here
I was thinking how much I enjoy the Hollywood Center the subject I'll get straight down to it is home perhaps the most well-known mantra in the whole world it's a tradition it's a mantra from the Vedic tradition but expanding beyond the Vedic tradition it's a mantra which pervades the diverse traditions of Hinduism it's a
mantra which is very important in Buddhism for example in Tibetan Buddhism Oh mani Padme hum so the most famous mantra there is ohm there it's a mantra which is important in Jainism it's a mantra which is important in
Sikhism in fact in Sikhism the name for the absolute they say
Ik Onkar the one ohm so across all the Indic traditions you find the importance of all not only that now it has become a kind of symbol for spirituality worldwide
I remember several years back there was a Time magazine cover story on meditation and on on the cover was ohm so it sort of stands for spirituality worldwide now today we will go to the heart of the matter something that is so widespread obviously has multiple interpretations across different traditions but what does it mean at its core it's the essential meaning we'll go straight to the highest source of an ohm in
 |
|
Sri
Ramakrishna
|
The Vedic tradition in the opening shots we'll go to the mandu coop initial which is an open issue entirely about all and there we shall see what it means because otherwise so many interpretations have been given o means you know the three deities in Hinduism Bramha, Vishnu, Mahesh, and so many other interpretations have been given but what is the essential meaning of ohm and how does it apply to our lives how can we transform our spiritual practice and gain enlightenment with the help of ohm so this is the subject and
I have about 40 minutes to 40 minutes to enlightenment all right Vedanta we know is based on the Upanishads the root texts of Vedanta are the Upanishads in one of the Upanishads themselves in Mukti koppány should we find a list of 108 Upanishads but more commonly Vedanta is based on about 11 of these Upanishads on which the great arch areas the great masters of Vedanta
wrote extensive commentaries especially Shankar Acharya among these so-called major Upanishads mandu key open Ishod has a special place, first of all, it is the smallest some of those open issues can be bulky old texts but man documentation is really small only twelve mantras just 12-month rows and that's it can fit in one a four sized page in Bengali there is a turn honey Lanka the Bengal is here know what it means it means a chili which is a very small chili but it's really really hot so the Mundaka Upanishad is like that it's small but it's really really hot in fact, there's a cute story about hanuman who goes to Ramachandra and asks how do I attain enlightenment and
Sri Rama tells him mon Dieu Kamehameha alum MooMoo kuna vimuktah the Mundaka Upanishad by itself is sufficient to grant illumination enlightenment freedom to those who seek freedom so this comes from Shri Rama himself and suppose you say
I studied the amount of cure and I try to understand it and get it and don't get enlightenment than what and then
Sri Ramachandra gives a list of 108 Upanishads you have to go through all of the hosts so it's better that we get enlightenment we don't have time these days for a hundred and eight or punishes the man to keep initiate like all other opponents
The central message is very simple the central message the takeaway from Vedanta is so simple it's one sentence that thou art you are Brahman the absolute god divinity Nirvana moksha whatever you call it whatever they are seeking that's our real nature that's what we are that's the essential teaching of all the initials and the Manduca is no exception one of the great the profound maha vaakya s' the so-called great sentences these are basically identity sentences
which express the identity between you the individual being and Brahman the absolute so the most famous of them are taught to amasi that thou art another one is Ambrym has me I am Brahman another one is pregnant Brahma the awareness that we feel right now that itself is the absolute properly understood and in the Manduca, we find the 4th of these great sentences maha Bacchus I am
 |
|
Sri
Ramakrishna
|
Atma Brahma which means this very self is the absolute on the face fit these statements do not make sense because how can I this person be the absolute how can I be immortal I'm obviously this person is miss Martin's Barnes going to die how can I be all-pervading I don't even permit this state with it so how can
I will be eternal and so on so these statements have to be understood assimilated realized and that is the whole purpose of Vedanta in the man Tokyo you find I am Atma Brahma this very self is permanent so up to this is what Manduca has in common
with everything else on all the other rope initials but from now on after this Manduca takes upon its own particular unique teaching very direct very powerful very sharp or as in New York they'll say the crazy begins at this point the Manduca vanish it says how do you realize that
it says consider yourself so am mad Machado sparked this very self you have four dimensions four aspects what are those four aspects the Waker you in the waking state the dreamer you in your dream state and the deep sleeper you when you are in deep sleep these are the three wakers first dreamer second deep sleeper third and the fourth which
the man dukkha it just calls it the fourth and the great goda pada who was Shankar Acharya teachers teacher who wrote a commentary on the mandu Queen versus called carry command ok Erica Hui who wrote
two hundred and fifteen verses on those twelve mantras he calls it the Turia and that name is stuck so the Turia for example we have a great Swami to Riyadh under the Turia is a word in India for the absolute but you know many people do not know it simply means
the fourth and so forth what this fourth it refers to the Manduca the first is a Waker the second is the dreamer third is the deep sleeper not other people you
I when we are awake right now hopefully and when we are dreaming and when we are in deep sleep I myself
you yourself and the Manduca says there is a fourth aspect to you which is the whole point of the teaching this fourth is the real you this is the absolute this is what we are seeking so this fourth is what the Manduca is all about this Turia is what the Manduca is all about so
 |
|
Sri
Ramakrishna
|
wants to teach us to show us is present now it's not you know later after death it is present here right now right here not in some heaven which you are supposed to go someplace maybe later someplace else not some time some other time it's
now and it's here this is the remarkable power of the Manduca it's not talking about some future time it's not talking about some other place here and now it's not talking about the absolute God as an other with a capital o it's talking about the absolute God as you yourself so right here right now and none other than there you the real you the only problem is to discover the real you to discover the real
I Who am I what am I really because right now the whole problem gets it get stuck here if I am Brahman if I am the absolute immediately the question comes in our minds you know first of all it's cool that you would say so it's good nice that you would think so highly of me but where is this ultimate reality Brahmin god I don't feel very godlike Brahmin like or absolute
I don't feel that at all if
I am that right here right now I should feel it the dualistic religions which speak about God and the ultimate reality in some distant place some distant time they are safe in a certain way because if you ask them where is God our God is in heaven why can't I see God because he's God is in heaven that's why you can't see God when can
I meet God after death and after that, you can't come back and catch me anymore so I'm safe either way you can't see God now because God is thereafter death you see this big billboard sometimes heaven is a place call eight five five for the truth but that's the that's the basic thing about all dualistic religions it is postponed to a different time, it is displaced to a different place and God is not you or anywhere nothing available to you right now it's another that's true as far as it goes but Manduca is much much more radical you it is you now and here but then the problem arises then why don't
I feel it if it is I and now and here if I don't have access to it the answer is because we have a fundamental misconception about what we are it is available right now you don't notice it whenever teachers used to say in a class you are here but you do not hear a CRE and AGA are you're here but you do not hear it's like that we are it's right to present right now constantly available to us you know if we were to be enlightened what would be our experience you'd think that oh
I was unenlightened and I did not know how I have realized my true nature I I was living as in limited sentient being a diva now I am Brahman after enlightenment no that will not be our experience our the experience will be why was this all along and I never knew it now I know it I was this all along and never saw it now I see it this will be our experience upon enlightenment so how do we do that
and the
Manduca says these are this is them this is the method of
the analysis of the three states waking dreaming deep sleep these
experiences are available to us or everyday day in and day out we
are having these experiences we don't be a second we don't pay any
attention to it notice that the Manduca does not claim does not
expect that you will attain some extraordinary mystic experiences
this samadhi or that samadhi of that kind of mystical trance and then
you will be enlightened if to wait for that kind of experience no
the man to kiss is the experience
which is needed for enlightenment
you already have it really what experience is that the experience of
waking the experience of dreaming the experience of deep sleep this
is enough now what demand okay will do is with the experience
available to you with the data available to us the man Duke you will
lead us step-by-step to our real nature the forth there was a book
read a written recently by Professor Evan Thompson
who is a professor of philosophy in the University of British Columbia in Vancouver name of the book is waking dreaming being and it's an investigation into consciousness from the vedantic perspective and also the Buddhistic perspective and relating it to modern consciousness studies so a very interesting book but it begins with a tremendous assertion which even
I as a you know of a daunting I wouldn't go so far but he begins with this quote from another philosopher he begins with this quote that consciousness studies did not start 20 years over 25 years ago it started 5,000 years in the opening shots and then he goes on to say what a remarkable claim what a remarkable assertion he says we date our history with you know BC and AD we should rather date our history with before Upanishads and after
Upanishads so so incredible our is the significance of these texts so what is this incredible significance of the text very quickly because this is not our subject
I haven't started yet our subject is ohm but I'll come to that the open it man Tokyo Punisher is divided into two parts the first part shows us an investigation into the self in the with the for waked dreamer deep sleeper and the real self the fourth that's the first part of the opposition the second part of the definition is oh it's all about oh but before we get to the
second part a quick overview of the first part what it says is look at yourself right now here you are a sentient being with the mind and the body and the sense organs and you can see the world you can hear you can smell you can touch you can taste so you using your sense organs we contact a physical world out there this is called the Waker and the wakers world and then in time we fall asleep and perchance to dream baby dream all in the mind later on when we wake up you realize it was all in the mind but in the mind again we have a person in the mind with sense organs and sensing a world a world of dreams no doubt and that experience we have in the dream and then dream sees and
we slip into deep sleep we do not experience an external world with sense organs we do not dream dreams with the mind all of it ceases in to the uniform darkness of deep sleep is it all wiped out of course not we know it's not wiped out it's all there because next morning we makeup and everything is back again the same people are back the same unfortunately problems are also back physical problems monetary problems relationship problems can is there and the hem the food in the refrigerator is there and your car is there parked outside everything is there so it's all there in deep sleep but just covered over the ignorance it's all a mass of not knowing this deep sleep is not an absence of experience it's an experience of absence a big new experience of blankness so these three states come and go and open assured says all of them come and go in one consciousness it is that one consciousness which appears now as you the experiencer and
the world that you experience it is that one consciousness which appears in your dreams as you the person in the dream and the world of your dreams it is that one consciousness in which the darkness of deep sleep is experienced and it is again in that one consciousness it again appears as subject and object in the Waker subject and the wakers object objective universe
as Vivekananda said in his poem song of the sannyasi in one alone exists it appears as nature so one alone exists it appears as nature so what is the one the unique feature of the mandu case it says that the one is the fourth it's your real
nature the fourth beyond the waked dreamer and deep sleeper the wakers universe the Manduca calls it the gross universe gross not in the sense we use it in America and like offal not in that sense can be awful but here it means gross it means physical in the sense of
physical here is a physical universe a gross universe we have we experience it through a gross a physical body experience a gross universe this is called the first aspect of the self in the D in sleep we have dreams that is called the subtle aspect the second aspect of the cell sukshma certainly in vice subtle because it's all happening in the mind dreams and the third one is called the causal aspect
the third aspect of the self deep sleep aspect is called the causal aspect car and Atma
I will not go into that so stool a sukshma car and in sanskrit gross subtle and causal right now also you can experience it right now when you are sitting here when you look at the physical body this is the gross
aspect first aspect physical body in the physical universe when we look inside a world of thoughts emotions ideas feelings perceptions the ego the memory all of that inside right now that's the subtle aspect of the self if
you push further back try to see what's suppose you dismiss the physical world intellectually you dismiss the subtle world intellectually you'll end up with a blank mess try it you will end up with the blankness that blankness indicates the causal aspect of the self so three aspects causal subtle and gross aspects of the self and what this is
what we know has our selves this is our entire universe all that the open assured wants to point out this is not what do punish it is teaching Upanishad has not even begun teaching it all the definition once to point out is these three are appearing are experienced and are disappearing in one unchanging awareness
that one unchanging awareness the open assured calls the fourth and it's insists that's what we really are this is so supposing that's true notice that fourth that one unchanging awareness is free of all the problems of the waking waking world
they appear in it and they disappear in it you the the theory of the fourth you are not stuck to the waking world because it comes and goes in you you are not fixed here you're not stuck here our common sense view of the world is this is Who I am what's dream dream is nothing
I just fall asleep and like watching a TV I sorry we replay my waking memories that's ring what's deep sleep nothing I'm just sort of unconscious that's the way we look at waking dreaming in these deep sleep what the opposition says is take a more logical look take a more more what is called a phenominal of a phenomenological look that you look at how it appears to you in your day-to-day life you experience it all in one consciousness
all the problems of the waking world do not stick to you the one consciousness just as the nightmares of the dream are dismissed the moment you wake up so they do not stick to the waking self in the same way the problems of the waking world also do not stick to you the pure consciousness that one pure consciousness that to Liam is the witness of the the coming and going of the three states is eternally free of the problem look death death is a problem of what aspect of the self
the first aspect the physical body it's the physical body which is born and the physical body which dies that consciousness which notes the birth of the physical body the gradual development of that of the body into a baby a child a teenager a young person and the mature ition into middle age and the eventual decay and sliding into old age that consciousness is not a baby or a teenager or a young person or an old person not a dead person
it is the one consciousness which sees this drama unfolding in it it is free of death and old age and disease that one consciousness it is the witness of that we have a veteran devotee in the New York Center bill he is 95 years old now and he's been there since 1955 and still going strong and he said Swami my memory is not what it used to be earlier and
I feel bad about it at 95 his memory slightly giving me a little bit he's very sharp he reads all day long and he's continuously sends me articles from New York Times and he has taken to the new technology the smartphone very well my memory is not what it used to be
I said Bill you noted the memory when it was you'll experience the memory when it was sharp right you remembered you could recall and now you watch the memory failing yes it's not as sharp as it keen as it used to be it's failing you are the one who notices that you are not affected by the sharp memory or the failure of the memory you're the witness of both you are not affected by either and you should see the smile on his face in your right so all right it's all right it's all right as the body ages the brain also ages and the subtle body the memory and the intellect also tend to slow down it's like the computer and the hardware in the software
as your laptop becomes older and hold at the same software runs more slowly there and it crashes more often but it's all right why is it all right because you are needed the laptop not the software you are you are separate from it you are the one who experiences it this body is exactly like
 |
|
Sri
Ramakrishna
|
who is a professor of philosophy in the University of British Columbia in Vancouver name of the book is waking dreaming being and it's an investigation into consciousness from the vedantic perspective and also the Buddhistic perspective and relating it to modern consciousness studies so a very interesting book but it begins with a tremendous assertion which even
I as a you know of a daunting I wouldn't go so far but he begins with this quote from another philosopher he begins with this quote that consciousness studies did not start 20 years over 25 years ago it started 5,000 years in the opening shots and then he goes on to say what a remarkable claim what a remarkable assertion he says we date our history with you know BC and AD we should rather date our history with before Upanishads and after
Upanishads so so incredible our is the significance of these texts so what is this incredible significance of the text very quickly because this is not our subject
I haven't started yet our subject is ohm but I'll come to that the open it man Tokyo Punisher is divided into two parts the first part shows us an investigation into the self in the with the for waked dreamer deep sleeper and the real self the fourth that's the first part of the opposition the second part of the definition is oh it's all about oh but before we get to the
second part a quick overview of the first part what it says is look at yourself right now here you are a sentient being with the mind and the body and the sense organs and you can see the world you can hear you can smell you can touch you can taste so you using your sense organs we contact a physical world out there this is called the Waker and the wakers world and then in time we fall asleep and perchance to dream baby dream all in the mind later on when we wake up you realize it was all in the mind but in the mind again we have a person in the mind with sense organs and sensing a world a world of dreams no doubt and that experience we have in the dream and then dream sees and
we slip into deep sleep we do not experience an external world with sense organs we do not dream dreams with the mind all of it ceases in to the uniform darkness of deep sleep is it all wiped out of course not we know it's not wiped out it's all there because next morning we makeup and everything is back again the same people are back the same unfortunately problems are also back physical problems monetary problems relationship problems can is there and the hem the food in the refrigerator is there and your car is there parked outside everything is there so it's all there in deep sleep but just covered over the ignorance it's all a mass of not knowing this deep sleep is not an absence of experience it's an experience of absence a big new experience of blankness so these three states come and go and open assured says all of them come and go in one consciousness it is that one consciousness which appears now as you the experiencer and
the world that you experience it is that one consciousness which appears in your dreams as you the person in the dream and the world of your dreams it is that one consciousness in which the darkness of deep sleep is experienced and it is again in that one consciousness it again appears as subject and object in the Waker subject and the wakers object objective universe
as Vivekananda said in his poem song of the sannyasi in one alone exists it appears as nature so one alone exists it appears as nature so what is the one the unique feature of the mandu case it says that the one is the fourth it's your real
nature the fourth beyond the waked dreamer and deep sleeper the wakers universe the Manduca calls it the gross universe gross not in the sense we use it in America and like offal not in that sense can be awful but here it means gross it means physical in the sense of
physical here is a physical universe a gross universe we have we experience it through a gross a physical body experience a gross universe this is called the first aspect of the self in the D in sleep we have dreams that is called the subtle aspect the second aspect of the cell sukshma certainly in vice subtle because it's all happening in the mind dreams and the third one is called the causal aspect
the third aspect of the self deep sleep aspect is called the causal aspect car and Atma
I will not go into that so stool a sukshma car and in sanskrit gross subtle and causal right now also you can experience it right now when you are sitting here when you look at the physical body this is the gross
aspect first aspect physical body in the physical universe when we look inside a world of thoughts emotions ideas feelings perceptions the ego the memory all of that inside right now that's the subtle aspect of the self if
you push further back try to see what's suppose you dismiss the physical world intellectually you dismiss the subtle world intellectually you'll end up with a blank mess try it you will end up with the blankness that blankness indicates the causal aspect of the self so three aspects causal subtle and gross aspects of the self and what this is
what we know has our selves this is our entire universe all that the open assured wants to point out this is not what do punish it is teaching Upanishad has not even begun teaching it all the definition once to point out is these three are appearing are experienced and are disappearing in one unchanging awareness
that one unchanging awareness the open assured calls the fourth and it's insists that's what we really are this is so supposing that's true notice that fourth that one unchanging awareness is free of all the problems of the waking waking world
they appear in it and they disappear in it you the the theory of the fourth you are not stuck to the waking world because it comes and goes in you you are not fixed here you're not stuck here our common sense view of the world is this is Who I am what's dream dream is nothing
I just fall asleep and like watching a TV I sorry we replay my waking memories that's ring what's deep sleep nothing I'm just sort of unconscious that's the way we look at waking dreaming in these deep sleep what the opposition says is take a more logical look take a more more what is called a phenominal of a phenomenological look that you look at how it appears to you in your day-to-day life you experience it all in one consciousness
all the problems of the waking world do not stick to you the one consciousness just as the nightmares of the dream are dismissed the moment you wake up so they do not stick to the waking self in the same way the problems of the waking world also do not stick to you the pure consciousness that one pure consciousness that to Liam is the witness of the the coming and going of the three states is eternally free of the problem look death death is a problem of what aspect of the self
the first aspect the physical body it's the physical body which is born and the physical body which dies that consciousness which notes the birth of the physical body the gradual development of that of the body into a baby a child a teenager a young person and the mature ition into middle age and the eventual decay and sliding into old age that consciousness is not a baby or a teenager or a young person or an old person not a dead person
it is the one consciousness which sees this drama unfolding in it it is free of death and old age and disease that one consciousness it is the witness of that we have a veteran devotee in the New York Center bill he is 95 years old now and he's been there since 1955 and still going strong and he said Swami my memory is not what it used to be earlier and
I feel bad about it at 95 his memory slightly giving me a little bit he's very sharp he reads all day long and he's continuously sends me articles from New York Times and he has taken to the new technology the smartphone very well my memory is not what it used to be
I said Bill you noted the memory when it was you'll experience the memory when it was sharp right you remembered you could recall and now you watch the memory failing yes it's not as sharp as it keen as it used to be it's failing you are the one who notices that you are not affected by the sharp memory or the failure of the memory you're the witness of both you are not affected by either and you should see the smile on his face in your right so all right it's all right it's all right as the body ages the brain also ages and the subtle body the memory and the intellect also tend to slow down it's like the computer and the hardware in the software
as your laptop becomes older and hold at the same software runs more slowly there and it crashes more often but it's all right why is it all right because you are needed the laptop not the software you are you are separate from it you are the one who experiences it this body is exactly like
that we
have had many such bodies earlier and we will have unless you get
enlightenment many more laptops to come this one consciousness the
fourth it is neither the Waker nor the deep sleeper nor the dreamer
hmm it is the consciousness in which this these three come and go and
the open Ishod says it is not something that you can see or hear or
smell or touch it is not something that you can grasp with your physical hand with your you know motor organs you can't hold go and hold that consciousness obviously not but it wants to make it clear it is not that something that enters into transactions into dealings with
the world all transactions in the world are possible because of that one consciousness but it itself does not enter into any transactions in the world of via vihari 'm in in that one consciousness there is no universe the wakers universe the dream universe in the deep sleep darkness they appear and disappear into it
but in it in itself is not phenomenal to use a philosophical word it transcends the three universes what true universes wakers dreamers and the potential universe of the deep sleep all three universes they are not they appear in it and they disappear in it but it itself transcends the universe prop enjoy Pachamama it is
free of all troubles all misery forever sanctum even now so somebody's in a third stage of the deep that's alright peaceful so maybe that's why they call it sound sleep mixing yes chanting it is forever free of all suffering remember it's not something that
I have to attend attain that forth and then I'll be free of suffering no that fourth the real self want you that is already free of suffering always has been it's just that we don't identify ourselves with it we are not aware of it the Waker is not free of suffering we have
o many problems here the dream are also a suffering has nightmares and the deep sleeper will say there's no suffering in deep sleep there's no suffering in deep sleep but you have to wake up you have to wake up so the seed of suffering
God our Father calls it the bee Java stuff that's there in deep sleep so this force already available to us our real nature is eternally free of self suffering sanctum it is the it is bliss itself Shivam it is non-dual abdul item how is it non-dual because all the plurality of the universe all of this which you see is actually not different from that one consciousness it is not a second reality apart from that one consciousness not second in sanskrit adam ii means to item not second ad vitam nothing in this universe
which you experience is apart from that one consciousness one good way of understanding this is you see so many people in dreams you go to different places and different events happen but when you wake up what do you note you don't note it but it's always there what happens we realize that all the people
I saw they were not different from me there was no second real second person in the dream are you with me in my dreams there is no real second person though there seems to be so many people there they're all me
I project myself in all those people there is no other place they're all the space in the dream is me there's no other time no no events apart from me the dreamer
so the from the point of view of the dreamer every entity in the dream is not a second the dreamer with respect to the dream is advaitha non-dual exactly like that the consciousness in which the waking world is experienced is non dual which means everything that you experience in this universe is you it's not different from you add random
so this is the fourth okay so now what next sir Atma it's you open assured says it is
I what next serving gaya this has to be realized it has to become a living reality not just something which we listen and we read in and open it how do you do that and the open assured says oh here comes the technique we need a support in sanskrit alemana a support to help us understand and realize this actually make it a living reality how do you do that here is the technique in the time remaining to
me I'll share the technique here how does how does own help us in realizing the frist fourth the pure consciousness my real nature to yet remember Upanishad said the self has four aspects by now you must have all memorized it the Waker the dreamer and the deep sleeper and the real self the fourth the one which appears as Waker dreamer deep deep sleeper so for now the open assured says oh this sound this mantra has four letters in it or four sounds in it look carefully in Sanskrit grammar if you look at look at ohm it's actually comprised of three letters
we write it as a um but it's actually not a um that's the closest we can get to in in in English in Sanskrit it is ah-ooh and MA and if you put it together in English we say a you and M if you put it together it becomes ohm it's not um sometimes a little knowledge is a dangerous thing when
I start Oh miss ohm I was right now the Swami told me actually ohm is a um now I know that ohm is ohm it's not home
I actually saw somebody chanting ow that's wrong in sanskrit grammar when you have AR and food together but the rules of Sundy it becomes O so actually when you write o and M in English it's it's pretty close to the original home the correct pronunciation is ohm but in the
Oh two things are there uh and ooh so actually there are three letters R and after that after the ma fades away into silence this silence is the fourth so forth ah-ooh ma and the fourth the fourth is the silence now you'll see wait a minute didn't you say I the self
I have four aspects yes and home has four letters or force four aspects yes can I match Upanishad says yes that is the way what is the way to way to the realization you must map the four aspects of ohm with the four aspects of the self padam are trauma thrush tapenade that's what open Ishod says the four letters actually three letters and silence and the four aspects of the self map them how now this is an association and exercise we must do all your waking experiences this is for example and you the Waker
all of it together associate the sound in your mind or the first letter of ohm associated associated means name it in your mind all my waking world the person
I am in the waking world all of this is called a then I have a dream experience so many dreams and I have a person in the dream also the person in the dream and the dream experience itself all the dreams all of them taken together name it ooh ooh and deep sleep deep sleep absolute quiet and darkness no movement that deep sleep
experience name it ma mm or MA so all stands for the totality of our experience all our waking experience all our dream experiences and all the deep sleep that we have got the gross world the subtle world and the causal world stool a sukshma car and a profession all of it together is expressed by oh and open Ishod says the last one the silence which
which emerges into let that silent stand for the pure consciousness the Turia the real view so the real you the real I the pure consciousness which appears as a Waker in the waking world which appears as a dreamer in the dream world which appears as the deep sleeper in the deep sleep darkness
that pure consciousness is expressed by or symbolized by silence at the end of all silence at the end of oh now when you chant oh you do it this way and a low ohm you can chant or even in your mind you can chant it don't do it too loudly disturb the neighbors when you chant it first of all associate the herb with the
waking world now don't chant just uh don't go uh no always chant ohm but with an emphasis on the earth when you're thinking about the waking world the next chant ohm with emphasis on the you thinking about the dream world the next
chant ohm which is stress on the ending mmm thinking about the hole all of your life merged into the darkness of deep sleep and then as it fades away into silence note that you are the awareness in which all these experiences
waiting dreaming deep sleep they come and go in you the awareness that's the simple exercise what it'll do is it will enable us to step back from this waking person it'll enable us to step back from this dreamer in the deep sleep in in in sleep and the deep sleeper and we will begin to get a feel for the one consciousness in which all three are appearing and disappearing the last mantra of the
Upanishad it mentions this Ahmad Rashad or Taha the silence is the fourth Abia Bihari aha it is beyond all transaction it stands for that consciousness which is beyond all transaction but it also stands for silence inside speech is used for transaction for talking but in silence there is no transaction Abbie Bahadur her prop enjoy pasha maha the silence of
all speech when it falls silent and the universe which does not exist in in the pure consciousness a prop enjoy pochamma it literally means the cessation of the universe what univer what is universe according to man Duke you you should be able to say now universe according to Manduca is all that we experience in waking all that we experience in dreams and all that we that is merged into the deep sleep that is the
universe what we experience in our lives so that is proponent your portion or the silent the cessation of the universe Shiva it is bliss itself it is bliss itself there is no suffering there it is on and it is the source of all experiences undo eita that silence is non dual because it's not does not refer to the the absence of noise see the silence at the end of ohm it
refers to the one consciousness which is the witness of that silence let me let's do a long this a little while the could you raise the blissful soul yes the
UC Waker this consciousness in association with the body and mind and experiencing this world is called the Waker what you are now and when you fall asleep that very consciousness in association with the
smell or touch it is not something that you can grasp with your physical hand with your you know motor organs you can't hold go and hold that consciousness obviously not but it wants to make it clear it is not that something that enters into transactions into dealings with
the world all transactions in the world are possible because of that one consciousness but it itself does not enter into any transactions in the world of via vihari 'm in in that one consciousness there is no universe the wakers universe the dream universe in the deep sleep darkness they appear and disappear into it
but in it in itself is not phenomenal to use a philosophical word it transcends the three universes what true universes wakers dreamers and the potential universe of the deep sleep all three universes they are not they appear in it and they disappear in it but it itself transcends the universe prop enjoy Pachamama it is
free of all troubles all misery forever sanctum even now so somebody's in a third stage of the deep that's alright peaceful so maybe that's why they call it sound sleep mixing yes chanting it is forever free of all suffering remember it's not something that
I have to attend attain that forth and then I'll be free of suffering no that fourth the real self want you that is already free of suffering always has been it's just that we don't identify ourselves with it we are not aware of it the Waker is not free of suffering we have
o many problems here the dream are also a suffering has nightmares and the deep sleeper will say there's no suffering in deep sleep there's no suffering in deep sleep but you have to wake up you have to wake up so the seed of suffering
God our Father calls it the bee Java stuff that's there in deep sleep so this force already available to us our real nature is eternally free of self suffering sanctum it is the it is bliss itself Shivam it is non-dual abdul item how is it non-dual because all the plurality of the universe all of this which you see is actually not different from that one consciousness it is not a second reality apart from that one consciousness not second in sanskrit adam ii means to item not second ad vitam nothing in this universe
which you experience is apart from that one consciousness one good way of understanding this is you see so many people in dreams you go to different places and different events happen but when you wake up what do you note you don't note it but it's always there what happens we realize that all the people
I saw they were not different from me there was no second real second person in the dream are you with me in my dreams there is no real second person though there seems to be so many people there they're all me
I project myself in all those people there is no other place they're all the space in the dream is me there's no other time no no events apart from me the dreamer
so the from the point of view of the dreamer every entity in the dream is not a second the dreamer with respect to the dream is advaitha non-dual exactly like that the consciousness in which the waking world is experienced is non dual which means everything that you experience in this universe is you it's not different from you add random
so this is the fourth okay so now what next sir Atma it's you open assured says it is
I what next serving gaya this has to be realized it has to become a living reality not just something which we listen and we read in and open it how do you do that and the open assured says oh here comes the technique we need a support in sanskrit alemana a support to help us understand and realize this actually make it a living reality how do you do that here is the technique in the time remaining to
me I'll share the technique here how does how does own help us in realizing the frist fourth the pure consciousness my real nature to yet remember Upanishad said the self has four aspects by now you must have all memorized it the Waker the dreamer and the deep sleeper and the real self the fourth the one which appears as Waker dreamer deep deep sleeper so for now the open assured says oh this sound this mantra has four letters in it or four sounds in it look carefully in Sanskrit grammar if you look at look at ohm it's actually comprised of three letters
we write it as a um but it's actually not a um that's the closest we can get to in in in English in Sanskrit it is ah-ooh and MA and if you put it together in English we say a you and M if you put it together it becomes ohm it's not um sometimes a little knowledge is a dangerous thing when
I start Oh miss ohm I was right now the Swami told me actually ohm is a um now I know that ohm is ohm it's not home
I actually saw somebody chanting ow that's wrong in sanskrit grammar when you have AR and food together but the rules of Sundy it becomes O so actually when you write o and M in English it's it's pretty close to the original home the correct pronunciation is ohm but in the
Oh two things are there uh and ooh so actually there are three letters R and after that after the ma fades away into silence this silence is the fourth so forth ah-ooh ma and the fourth the fourth is the silence now you'll see wait a minute didn't you say I the self
I have four aspects yes and home has four letters or force four aspects yes can I match Upanishad says yes that is the way what is the way to way to the realization you must map the four aspects of ohm with the four aspects of the self padam are trauma thrush tapenade that's what open Ishod says the four letters actually three letters and silence and the four aspects of the self map them how now this is an association and exercise we must do all your waking experiences this is for example and you the Waker
all of it together associate the sound in your mind or the first letter of ohm associated associated means name it in your mind all my waking world the person
I am in the waking world all of this is called a then I have a dream experience so many dreams and I have a person in the dream also the person in the dream and the dream experience itself all the dreams all of them taken together name it ooh ooh and deep sleep deep sleep absolute quiet and darkness no movement that deep sleep
experience name it ma mm or MA so all stands for the totality of our experience all our waking experience all our dream experiences and all the deep sleep that we have got the gross world the subtle world and the causal world stool a sukshma car and a profession all of it together is expressed by oh and open Ishod says the last one the silence which
which emerges into let that silent stand for the pure consciousness the Turia the real view so the real you the real I the pure consciousness which appears as a Waker in the waking world which appears as a dreamer in the dream world which appears as the deep sleeper in the deep sleep darkness
that pure consciousness is expressed by or symbolized by silence at the end of all silence at the end of oh now when you chant oh you do it this way and a low ohm you can chant or even in your mind you can chant it don't do it too loudly disturb the neighbors when you chant it first of all associate the herb with the
waking world now don't chant just uh don't go uh no always chant ohm but with an emphasis on the earth when you're thinking about the waking world the next chant ohm with emphasis on the you thinking about the dream world the next
chant ohm which is stress on the ending mmm thinking about the hole all of your life merged into the darkness of deep sleep and then as it fades away into silence note that you are the awareness in which all these experiences
waiting dreaming deep sleep they come and go in you the awareness that's the simple exercise what it'll do is it will enable us to step back from this waking person it'll enable us to step back from this dreamer in the deep sleep in in in sleep and the deep sleeper and we will begin to get a feel for the one consciousness in which all three are appearing and disappearing the last mantra of the
Upanishad it mentions this Ahmad Rashad or Taha the silence is the fourth Abia Bihari aha it is beyond all transaction it stands for that consciousness which is beyond all transaction but it also stands for silence inside speech is used for transaction for talking but in silence there is no transaction Abbie Bahadur her prop enjoy pasha maha the silence of
all speech when it falls silent and the universe which does not exist in in the pure consciousness a prop enjoy pochamma it literally means the cessation of the universe what univer what is universe according to man Duke you you should be able to say now universe according to Manduca is all that we experience in waking all that we experience in dreams and all that we that is merged into the deep sleep that is the
universe what we experience in our lives so that is proponent your portion or the silent the cessation of the universe Shiva it is bliss itself it is bliss itself there is no suffering there it is on and it is the source of all experiences undo eita that silence is non dual because it's not does not refer to the the absence of noise see the silence at the end of ohm it
refers to the one consciousness which is the witness of that silence let me let's do a long this a little while the could you raise the blissful soul yes the
UC Waker this consciousness in association with the body and mind and experiencing this world is called the Waker what you are now and when you fall asleep that very consciousness in association with the
projections
of the mind is called the dreamer when the mind stops functioning
that consciousness since in association with the non functioning mind
is called the deep sleeper but that consciousness in itself is the
witness consciousness is the toriel is is is what it's that unlimited
consciousness so that consciousness is
the witness of the silence after all if you do it properly then when you are doing ah at the beginning of ohm you are identified with the Waker then you are identified with the dreamer hmm you are identified with the deep sleeper all in the waking State don't fall asleep this is an exercise we are doing in the waking State and at the end of it when there is silence you are just the consciousness that is the way to
understand note that this consciousness is there all throughout it's there in the waking if there in the Dreaming it's there in the deep sleep it is one and unchanged so it is the witness consciousness of the silence when you say silence after ohm that silence does not mean that just the absence of noise it means the
consciousness which is the witness of the silence I will repeat that again this is the essential thing about the technique of ohm this we are interested not in the earth or the O or the M we are interested in the silence at the end of a ooh and mmm and the silence is not the absence of noise this is the absence of noise and you the
experience of the absence of noise you are the consciousness so the silence refers to the consciousness so that consciousness underlies the earth the Waker the the dreamer and the the deep sleeper and that consciousness is what we are interested in so when you chant that ohm slowly we begin to get an
understanding and grasp of that consciousness one more point I have been saving the most difficult one for them but it must be said otherwise the secret of ohm will not be revealed it goes like this for this we must briefly make a foray into the philosophy of language the waker dreamer and deep sleeper are the three aspects of the self and the
consciousness beyond that is a fourth aspect of the self that's on one side but when you speak about ohm or you're naming these aspects giving them names now the universe is composed of objects things chairs and tables and buildings and people and plants and animals and tiny things like quarks and photons and massive things like quasars and the galaxies there are objects and they all have corresponding names labels which we give them in
language so words are used to name objects words will refer to objects now take an example a classic example which I often use is gold and ornament the same gold is made into a bangle it is now then melted and made into a ring it is melted and made into a necklace now bangle ring and necklace are three words follow me carefully bangle ring and necklace are three words what do they refer to the three
ornaments the bangle and the ring and the necklace but now somebody comes along a vedantic jeweler maybe and tells you actually they are all the same thing there's no such thing as a bangle or a ring or a necklace it's all gold if you investigate the bangle you
will find it's true and through gold outside inside all of it what you what you are holding what you're weighing that is gold itself then what is a bangle it's a name it's a form and it's a particular use you put it here but the same goal the gold is the only reality there how do you know because if you take away the gold the
bangle won't exist are you with me if you take the gold away will the bangle exist it won't exist not only that the same gold the bangle is melted back and again made into a ring now the ring is nothing but gold it's just a new name a new form and a new use you put it here but
the gold is the same it's still the same reality then it is melted and made into a necklace a necklace is a new name necklace it's a new form here and is used here name farm and use nama Rupa and nama Rupa Viva Hara in sanskrit these have changed but same do you follow me the substance is exactly the same in exactly the same way it is one consciousness which appears as you the Waker with this waking body experiencing the waking
world it is the same consciousness which appears as you the dreamer in your dream world experiencing a dream world is the same consciousness which is there in the deep sleep there are one substance throughout the one reality throughout is that consciousness which is called the forth as the one reality through
all these ornaments is the gold itself now it gets difficult there is no such real thing called a bangle or a necklace or a ring why because if I show you a gold bangle and ask you show me the bangle whatever you touch will be the gold I'll say let
me keep the gold show me the bangle you cannot because the bangle is not a real thing apart from the gold it is the gold in a particular form they are calling a bangle so there is no such thing apart from the gold which is called a bangle if there is no follow this carefully if there is no such real thing apart from gold called a bangle then what does the word bangle refer to
I'm asking you a question what does the word bangle refer to the word paper refers to this what does the word bangle refer to nothing you will say no that particular form and the name the
form is what it refers to but the form is does not exist without the gold if you take the gold of it the formula using the a shadow a bangle will be there hanging in that's Ghostly bangle no it will
disappear there is no form without the substance without the reality when you take the gold away the bangle doesn't exist anymore then what does the word dangling refer to nothing this is called padartha nischala the object is
negated there is no reality called the bangle apart from the gold as there is no reality called the bangle apart from the gold the word bangle does not refer to anything what will happen when the word bangle does not refer to anything real then it fades away into silence exactly like that everything in this universe is not
apart from that one consciousness it alone appears as you the Waker and your universe in that case just like the gold and the bangle nothing in this universe is apart from you the consciousness then what do these names refer to paper table man and
woman they don't refer to anything though name which we gave to this entire universe do you remember what was the name what does they all refer to nothing it falls into silence exactly like
that in the dream universe everything in the dream universe is not apart from the witnessing consciousness just like the necklace is not apart from the gold so the name which we gave to the universe what was that ooh it does not refer to anything real it falls into silence in
the deep sleep universe likewise the mmm does not refer to anything real apart from that consciousness it disappears into silence this is called pradhana shada para means word negation of the object negation of the word negation of the
object means none of the objects in waking dreaming and deep sleep are real apart from their ground consciousness just as the elements are not real apart from gold as ah and disappear into silence what is left is only silence and that
silence we know refers to the consciousness that silence at the end of ohm refers to the reality which is consciousness just as the words bangle necklace and ring have no object apart from the gold so the gold is the only name which is real because the gold is the only object
which is real in the same way the silence refers to the tour IAM the pure consciousness hence ohm fades away into silence ah ooh ma our appearances and the silence alone is real waking dreaming and deep sleep worlds our appearances and the consciousness in which they appear that alone is real or we say in vedanta brahma satyam jagat mithya brahman alone is real the world is an
appearance and Jeeva Brahma Haven Opera you the sentient being are none other than Brahman this is what is expressed by Mundaka Upanishad in this this format of waking dreaming deep sleep and the underlying consciousness the fourth the first three are appearances ah oh ma waking dreaming deep sleeper appearances the fourth alone is real
Shankar Acharya in his invoke a traverse to demand opener ship he uses a beautiful phrase he says Maya sang a Sankhya to diem it is a fourth only true Maya actually the fourth is the only reality it's the one reality it's only when you count waker dreamer deep sleeper then the reality becomes the fourth actually waker dreamer and deep sleeper are not real in themselves it is the one which is appearing as the three counting in maya the real self becomes the fourth that's why it's called Turia in reality it is the one non dual
reality so this is how ohm when we chant ohm waker and makers universe dreamer and dream universe deep sleeper and deep sleep universe they all are manifestations of one underlying consciousness the uh-oh MA and the silence at the end of one last addendum the difficult part is over the last addendum is this this also
I should mention otherwise I'll fail in my duty ohm is considered to be the name of God the SIA Huachuca Pranava the mandu key opener shocked the approach in the mundo coupe initial is suppose
I do not get this this is little difficult for me then can I still use ohm yes you can what you can do is instead of going into all that waked dreamer deep sleeper witness consciousness behind that a silence and all of that what you do is take ohm as the symbol of the absolute and what is the absolute you alone are the absolute take it as a symbol just as we take a Shiva Linga as the symbol of Shiva and we worship the Shiva Linga it's only a symbol in the same way the sound ohm instead of an image instead of a picture instead of an image or an icon you take the sound ohm as the symbol of the absolute which
the witness of the silence after all if you do it properly then when you are doing ah at the beginning of ohm you are identified with the Waker then you are identified with the dreamer hmm you are identified with the deep sleeper all in the waking State don't fall asleep this is an exercise we are doing in the waking State and at the end of it when there is silence you are just the consciousness that is the way to
understand note that this consciousness is there all throughout it's there in the waking if there in the Dreaming it's there in the deep sleep it is one and unchanged so it is the witness consciousness of the silence when you say silence after ohm that silence does not mean that just the absence of noise it means the
consciousness which is the witness of the silence I will repeat that again this is the essential thing about the technique of ohm this we are interested not in the earth or the O or the M we are interested in the silence at the end of a ooh and mmm and the silence is not the absence of noise this is the absence of noise and you the
experience of the absence of noise you are the consciousness so the silence refers to the consciousness so that consciousness underlies the earth the Waker the the dreamer and the the deep sleeper and that consciousness is what we are interested in so when you chant that ohm slowly we begin to get an
understanding and grasp of that consciousness one more point I have been saving the most difficult one for them but it must be said otherwise the secret of ohm will not be revealed it goes like this for this we must briefly make a foray into the philosophy of language the waker dreamer and deep sleeper are the three aspects of the self and the
consciousness beyond that is a fourth aspect of the self that's on one side but when you speak about ohm or you're naming these aspects giving them names now the universe is composed of objects things chairs and tables and buildings and people and plants and animals and tiny things like quarks and photons and massive things like quasars and the galaxies there are objects and they all have corresponding names labels which we give them in
language so words are used to name objects words will refer to objects now take an example a classic example which I often use is gold and ornament the same gold is made into a bangle it is now then melted and made into a ring it is melted and made into a necklace now bangle ring and necklace are three words follow me carefully bangle ring and necklace are three words what do they refer to the three
ornaments the bangle and the ring and the necklace but now somebody comes along a vedantic jeweler maybe and tells you actually they are all the same thing there's no such thing as a bangle or a ring or a necklace it's all gold if you investigate the bangle you
will find it's true and through gold outside inside all of it what you what you are holding what you're weighing that is gold itself then what is a bangle it's a name it's a form and it's a particular use you put it here but the same goal the gold is the only reality there how do you know because if you take away the gold the
bangle won't exist are you with me if you take the gold away will the bangle exist it won't exist not only that the same gold the bangle is melted back and again made into a ring now the ring is nothing but gold it's just a new name a new form and a new use you put it here but
the gold is the same it's still the same reality then it is melted and made into a necklace a necklace is a new name necklace it's a new form here and is used here name farm and use nama Rupa and nama Rupa Viva Hara in sanskrit these have changed but same do you follow me the substance is exactly the same in exactly the same way it is one consciousness which appears as you the Waker with this waking body experiencing the waking
world it is the same consciousness which appears as you the dreamer in your dream world experiencing a dream world is the same consciousness which is there in the deep sleep there are one substance throughout the one reality throughout is that consciousness which is called the forth as the one reality through
all these ornaments is the gold itself now it gets difficult there is no such real thing called a bangle or a necklace or a ring why because if I show you a gold bangle and ask you show me the bangle whatever you touch will be the gold I'll say let
me keep the gold show me the bangle you cannot because the bangle is not a real thing apart from the gold it is the gold in a particular form they are calling a bangle so there is no such thing apart from the gold which is called a bangle if there is no follow this carefully if there is no such real thing apart from gold called a bangle then what does the word bangle refer to
I'm asking you a question what does the word bangle refer to the word paper refers to this what does the word bangle refer to nothing you will say no that particular form and the name the
form is what it refers to but the form is does not exist without the gold if you take the gold of it the formula using the a shadow a bangle will be there hanging in that's Ghostly bangle no it will
disappear there is no form without the substance without the reality when you take the gold away the bangle doesn't exist anymore then what does the word dangling refer to nothing this is called padartha nischala the object is
negated there is no reality called the bangle apart from the gold as there is no reality called the bangle apart from the gold the word bangle does not refer to anything what will happen when the word bangle does not refer to anything real then it fades away into silence exactly like that everything in this universe is not
apart from that one consciousness it alone appears as you the Waker and your universe in that case just like the gold and the bangle nothing in this universe is apart from you the consciousness then what do these names refer to paper table man and
woman they don't refer to anything though name which we gave to this entire universe do you remember what was the name what does they all refer to nothing it falls into silence exactly like
that in the dream universe everything in the dream universe is not apart from the witnessing consciousness just like the necklace is not apart from the gold so the name which we gave to the universe what was that ooh it does not refer to anything real it falls into silence in
the deep sleep universe likewise the mmm does not refer to anything real apart from that consciousness it disappears into silence this is called pradhana shada para means word negation of the object negation of the word negation of the
object means none of the objects in waking dreaming and deep sleep are real apart from their ground consciousness just as the elements are not real apart from gold as ah and disappear into silence what is left is only silence and that
silence we know refers to the consciousness that silence at the end of ohm refers to the reality which is consciousness just as the words bangle necklace and ring have no object apart from the gold so the gold is the only name which is real because the gold is the only object
which is real in the same way the silence refers to the tour IAM the pure consciousness hence ohm fades away into silence ah ooh ma our appearances and the silence alone is real waking dreaming and deep sleep worlds our appearances and the consciousness in which they appear that alone is real or we say in vedanta brahma satyam jagat mithya brahman alone is real the world is an
appearance and Jeeva Brahma Haven Opera you the sentient being are none other than Brahman this is what is expressed by Mundaka Upanishad in this this format of waking dreaming deep sleep and the underlying consciousness the fourth the first three are appearances ah oh ma waking dreaming deep sleeper appearances the fourth alone is real
Shankar Acharya in his invoke a traverse to demand opener ship he uses a beautiful phrase he says Maya sang a Sankhya to diem it is a fourth only true Maya actually the fourth is the only reality it's the one reality it's only when you count waker dreamer deep sleeper then the reality becomes the fourth actually waker dreamer and deep sleeper are not real in themselves it is the one which is appearing as the three counting in maya the real self becomes the fourth that's why it's called Turia in reality it is the one non dual
reality so this is how ohm when we chant ohm waker and makers universe dreamer and dream universe deep sleeper and deep sleep universe they all are manifestations of one underlying consciousness the uh-oh MA and the silence at the end of one last addendum the difficult part is over the last addendum is this this also
I should mention otherwise I'll fail in my duty ohm is considered to be the name of God the SIA Huachuca Pranava the mandu key opener shocked the approach in the mundo coupe initial is suppose
I do not get this this is little difficult for me then can I still use ohm yes you can what you can do is instead of going into all that waked dreamer deep sleeper witness consciousness behind that a silence and all of that what you do is take ohm as the symbol of the absolute and what is the absolute you alone are the absolute take it as a symbol just as we take a Shiva Linga as the symbol of Shiva and we worship the Shiva Linga it's only a symbol in the same way the sound ohm instead of an image instead of a picture instead of an image or an icon you take the sound ohm as the symbol of the absolute which
you are
and now when you chant ohm when you are worshiping or adoring ohm you
are actually referring to the absolute without going through all that
philosophical tangle of trying to understand what ohm refers to you
can use it as the technical term is as an OPA sauna as a way of
referring to the absolute
I just mentioned this will be a Q&A session how does ohm become the name of God God in Vedanta is consciousness associated with the total what do
I mean by that consciousness associated with this person is called server pre Ananda consciousness associated with that person is jeong gaeun consciousness associated with that body and mind is ROM and so on but consciousness associated with the entire universe that is what Vedanta calls Ishwara dot saguna brahman now note what does all refer to consciousness associated with the entire physical universe what does who refer to consciousness associated with the entire subtle universe what does refer to consciousness associated with the entire causal universe now these terms cumbersome there are specific technical terms in
Vedanta for these three consciousness associated with the physical universe here is called Viraat or by shuara in Vedanta consciousness associated with the subtle universe is called cosmic mind here on yoga in Vedanta consciousness associated with the causal universe is called Ishwara in Vedanta so these are the three names of God God in the gross or physical sense through
God in the subtle sense cosmic mind here on yoga God in the causal sense Ishwara so oh oh uma also stands for v-rod here on yoga Ishwara ohm is the name literally the name of God so it's a magnificent paradigm which the man dookey open assured pains and presents before us it is the reality about ourselves in the word ohm is compressed the entire meaning of Vedanta
I am sure you have many questions and which we shall deal with slowly afterwards in the Q&A session home Shanti Shanti Shanti hurry Hume that's at Sri Ramakrishna eponymous thank you
I just mentioned this will be a Q&A session how does ohm become the name of God God in Vedanta is consciousness associated with the total what do
I mean by that consciousness associated with this person is called server pre Ananda consciousness associated with that person is jeong gaeun consciousness associated with that body and mind is ROM and so on but consciousness associated with the entire universe that is what Vedanta calls Ishwara dot saguna brahman now note what does all refer to consciousness associated with the entire physical universe what does who refer to consciousness associated with the entire subtle universe what does refer to consciousness associated with the entire causal universe now these terms cumbersome there are specific technical terms in
Vedanta for these three consciousness associated with the physical universe here is called Viraat or by shuara in Vedanta consciousness associated with the subtle universe is called cosmic mind here on yoga in Vedanta consciousness associated with the causal universe is called Ishwara in Vedanta so these are the three names of God God in the gross or physical sense through
God in the subtle sense cosmic mind here on yoga God in the causal sense Ishwara so oh oh uma also stands for v-rod here on yoga Ishwara ohm is the name literally the name of God so it's a magnificent paradigm which the man dookey open assured pains and presents before us it is the reality about ourselves in the word ohm is compressed the entire meaning of Vedanta
I am sure you have many questions and which we shall deal with slowly afterwards in the Q&A session home Shanti Shanti Shanti hurry Hume that's at Sri Ramakrishna eponymous thank you
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