IIT Delhi Online Course 1 | Inner Journey to Self Discovery | Part 1/6 | Sri M | October 2020Mar 17, 2022
thank you sir for joining us and because you know shri m need no introduction but take no more time through a
courselike this where many younger students will be inspired to take up this field the area of
discoveryhas a very rigorous pursuit in their lives and hopefully in the future we'll have more
courses like this and more places like this in the country to do this and, you know, for students to learn from the masters how to trump so without further ado Let's go, thank you sir. thank you professor um i found my side it is a privilege to head to iit
delhiuh you are sitting in the center of everything that happens in this country and your iit is one of the biggest iit in the country and that is why i am so happy that you have decided that the students and everyone else here i would like to start as professor rahul garg said exploring consciousness so let's start with that i was given a list of what we are going to do. and first on the list are experiences of altered states of consciousness by sages now before we get into that I think we need to look at the perspective of what are the oldest teachings on consciousness um I would say that is the oldest in india but probably most asian in the world uh the upanishads so the teaching process should be too.
I hope it is so in the upanishads. Now I also want to say that I could use a lot of Sanskrit, but I will translate whatever I use and please don't think. that Sanskrit is a denominational language that belongs to a
particular religion or culture yes culture yes but Sanskrit is an ancient language and the ancient texts that we have in this country have all been done in Sanskrit and not only the philosophical texts but also kavya kalidasa kaldasa did not write anything on religion but he is uh the great epic poet uh valmiki when uh aryabhatta and other mathematicians and the ancient text called vimana dikara and so on are all written in sanskrit and mathematics is one of the vedic mathematics in
particular it is a very important part of our culture so when i use sanskrit don't think sanskrit is some kind of foreign language unfortunately people today don't know the language and therefore they like it. you will likely say oh again scriptures so i am going to start with there is a beautiful upanishad which is only 12 verses it is the shortest definition in the literature called upanishads now before i get into that to understand how we approach this topic or how sages approach the issue of consciousness i would like to explain to you the meaning of the word upanishad first there is a tendency to think that upanishads are not for everyone they are too complicated that everyone cannot understand it or that you have to become an elder or a sannyasin to understand it and so on all the misunderstandings when I was with babaji my guru my last name said make it a point to teach the upanishads because they are not like people of course there are complicated oppositions but there are, they are direct, simple and to the point but the way you look at the point and explore is not easy, but they don't deliberately try to complicate anything, they are very direct and clear and it's one. one of the jobs i have been given is to simplify the open search and allow people to understand the treasures we have in this country so upanishad now we are familiar with the word vedanta everyone says vedanta now what is the meaning of the word vedanta here i would i would like to say something many many years ago i went to harvard and i had a talk at uh one of a small group at howard im talking about the late 90s and as i was speaking uh a professor who was sitting up front was listening very intently to what what was going on the topic was understanding vedanta so he said sir excuse me i need to ask you something i said yes sir so he stood up and said no stood up he raised his hand and said. when you say vedanta because you are saying vedanta the subject is vedanta what vedanta are you talking about is advaita vedanta shankara or vishishta dwight of ravanuja or duata vedanta of madhuacharya or everything in between and so on i felt very happy because you talk about vedanta in india no one knows that vedanta has so many parts i was surprised he was not indian he was a harvard professor doing his philosophy he was teaching philosophical studies so we need to generate this awareness in our youth that there is a very broad subject intact and as said professor garg, when you enter you are in institutions that are elite and are supposed to give you a scientific understanding when you come out you are a perfect scientist or a technology whatever you want to call it, I think there is much more than physical science when you say science, this It is one of the arguments that are occurring in anything that cannot be explained by the so-called physical science of today, it does not exist.
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iit delhi online course 1 inner journey to self discovery part 1 6 sri m october 2020...
Hey, I say, can we move on a bit? There was a time when people thought the world was flat for years. We've been working on Newtonian physics and then Einstein had to break it. What I'm trying to say is a mindset of exploring and not saying oh, it's all done, this is over, it has to be there, this is very important, especially for young people who are studying science, who are curious and interested in exploring. new things because they may all the answers may not be there in what we have already done and studied, more answers may emerge, there are more things to explore and I am of the idea that the tools to explore consciousness are not very available today nowadays in so called physical science so we have to get out a bit and then maybe you can find ways and means maybe even gadgets to help you explore it but first we need to have a foundation you need to have a theory wait you need to have a hypothesis now the Geometry has a Pythagorean hypothesis.
It is the theorem of all geometry that the square of the hypotenuse will be equal to the square of the base plus the height. Now how do you prove it by drawing and refining a triangle? You prove it, so before you prove that you have a correct hypothesis and then set about trying to figure out how to prove this, I would say when you come across passages in the upanishads, for example, or in the yoga sastras that look like hypotheses to you, suspend your judgment. and say I'm going to explore and find out don't reject it out of hand by saying oh this is just a hypothesis the hypothesis can be tested and if you can't prove it in the end you can reject it so let's look at it that way as a study as an exploration now open the search when i said vedanta the word vedanta means i say this because there are many young people who probably have not been told or have not studied this is not as important as we think but they are very important the issue we are dealing with is the core of a consciences What am I really?
Who I am? I actually am. Just this body with the brain constantly working, etc. the question the identity crisis has existed you are not new people started asking who you are nowadays when you have a fight in the street then you probably ask who do you think you are so who and what am i really what is my connection to the world this has been a very old crisis nothing new and the rishis have tried to explore this question and find answers to this this is what we need to understand more the fact that there are other ways of understanding than ordinary plus one equals two again , quantum physics has worked on this and has shown that sometimes Newtonian physics doesn't have the answer when it comes to the ultimate units of my nature, in fact we don't even know exactly how they behave. we can only because we can't see it not the most powerful microscope can see a quantum unit you know only through the reactions when they pass through a given camera so today controversy continues whether the smallest unit is it a particle or a wave. no one knows because of the absolute certainty of newtonian physics we have come to this probability law uncertainty probably people have even gone so far as to say it might depend on the observer nothing has been proven yet it is up to you , young people, investigate. this and find out what it is all I'm saying is have a healthy interest in exploring these issues open your mind don't stick to the principle that only two plus two equals four maybe in arithmetic we need to go beyond the arithmetic you need to go to abstract mathematics and beyond so vedanta you know the vedas all four vedas and they are very old still the controversy is about how old they are they are very old and maybe they could have been written they were not written in those days they were studied by wrote repeated and someone picked it up writing came much later it was veda vyasa who actually eh com compiled the vedas that were scattered and divided them into four sections in fact the word viasa in sanskrit means a compiler if you just say vyasa means a compiler veda vyasa one who compiled with us now the four upanishads sorry the four vedas now if you read the vedas if you look at them something interesting comes up when you say veda its not just the samhita or the portion of hims which are the vedas vedas its a great body of literature starting with some mita then to the brahmanas which are rituals to be performed and which have a reason of course and then the aranyakas which part from the vedas that are studied in the forest in the sand and from our nakas there is a smooth movement towards the upanishad that is the essence and the cracks of the vedas that explain the four mahavakyas that are in the vedas that we will analyze later, not we will analyze that the four formulas, the four hypotheses, for them is a certainty because the rishis did not see it with their ordinary limited brain, but with something beyond.
This is what we are trying to explore. Is there more to the understanding that comes with our limited model called rational logic? We explore it. end of vedas last part of vedas therefore they are called vedanta end of vedas also means when one studies one has completed one studies anta these are the two meanings of vedanta now the meaning of the word upanishad upanishad now has three parts oppa means close to which is upavasa to get closer to the supreme not to fast i mean it's good that's a different matter it's a practical thing but the real meaning of asa is to get closer to that supreme to be now upa therefore it means to go closer to get closer now there are many those days there was no internet i ho don't know yet i'm not so sure but maybe there was no internet and so when you talk about important things you can't sit in
delhiand talk crazy to me you have to come and sit in front of me now while internet it's ok without it we won't be able to do this i must say there is a lot of difference from reality to sit face to face and study something of course there is no replacement for it, so the rishis were the teachers, they sat near the students and taught these matters which were called rahasyas, why were they called secrets of rahasya, not because they wanted to keep them away? from others or the general public is because they were dealing with such powerful forces and understanding that in the wrong hands it could be used in a different way we were unleashing a 100 megaton bomb by teaching a guy how to push the button he doesn't know he shouldn't Do not press the button to be treated confidentially not for any other reason so the teachers sat close to the student therefore upa to get closer to the teacher also means to get closer to the truth because when the point of view from the upanishads when you really touch the truth, there is only the truth: you don't exist, so all you can say is get as close as possible and the last syllable, uh, close, close, translated literally would mean sit sit so sit sit close to the teacher and listening to what is being said so shat mitchell adi shankaracharyas was a great expert on sanskrit meanings he said also it means one of the meanings of shad is to shake shake shake shake the ideas we have so far away from the way we thought so far and explore if there are other ways of thinking that are different from the ways we were in now we are now how we are taught that there is an object here and i am here and if i need to get that object i have to move linearly and touch it now the upanishads deal with consciousness being here there and everywhere then how do you move towards something that exists right here? it is here also there is no movement in fact when all movement stops maybe what it touches we will discuss that later so sad means to shake your ideas in chapter 15 of bhagavad-gita it is called purushot yoga i am using i am discussing upanishad but please remember that the gita is also an upanishad it is the essence of the upanishad in simple words srimad bhagavad-gita upanishads of brahmavidia this is how it is taught now chapter 15 gives a very nice metaphor very interesting describes urdhva mulla matasaka there is a reverse people ashwatha tree tree whose roots are above and branches below normally we do not see those trees the roots are below and the branches are above it is a change in your way of thinking g if you look at it the human body is similar to what has been described the roots are here everything starts from here everything is the brain controls many the whole body this is the root and then the rest of the branches of the body thisis one of the explanations is broader than that so shad means to shake your mindset shankara also said to shake one from the sleep of ignorance then there is this middle word knee upani knee is a link between the two words and indicates the position of the seeker in relation to someone who is teaching, the one who is teaching is here and the one who is studying is here because as maheshwar, my teacher explained to me that when you pour something from one container, you cannot pour it into another container that is held above it has to be down you receive it so the receiving point is called the knee and it is of course the root of the word nietzsche in hindi that means i am sitting looking up listening intently to what is being said shaking my mind that has been going on a certain pattern and breaking the pattern to be able to enter into what is unlimited this is the upanishad now a bit of academic information which is that there are many upanishads of which eleven upanishads are considered major openings usually i don't go into details but we are in the iit delhi students would like to know the details so there are 11 major upanishads which means 11 upanishads which are the upanishads older than the rest. and which have been commented on by all the great acharyas starting with shankara perhaps before that but we would not have any translations or commentaries available but since then many masters have commented on and translated to opponents the 11 main conditions today since we are in the subject of altered states of consciousness or, rather, I would not say everything because their altered states of consciousness sometimes seem like altered states of consciousness caused by the use of drugs, etc. no, of course, that is also altered. that exists that we don't know about and that luckily doesn't require a test tube or an experimental physical object because we're dealing with the mind and the mind can deal with the mind you don't need it you can't put it in a test tube anyway so today out of the 11 main upanishads i am going to deal with one upanishad called mandu it is because because you will get bored some of the banishads are so long there is an old upanishad called one of the main open the same word means it is a big forest young people not me you enters it probably goes round and round and gets lost let's see something concise that gives the essence of the teachings on consciousness and that I have chosen the mandukya because it is the shortest upanishad among the principles and it has only 12 verses only 12 verses and in these 12 verses has summed up the essence of what the ancients thought about consciousness believe me the ancients didn't accept something because someone helps they looked they explored they discovered that there is something there are some illusions among the people that oh they accepted they did not look critically they discussed in the forest academies the students had long discussions with the teacher they called they are not debates they are the dialogues of samvada gita they are also called samwad although most of the conversation was ago krishna but it is a samwada it is the manduki upanishad it belongs to the atharvaveda rigveda and it is only 12 verses now it is very interesting maybe it is academically interesting but i dont go into detail adi shankara shankaracharya shankara bhagavata wrote commentaries on so many upanishads of course first he wrote the principle of punishment and his teacher was govindavada and his govindapada's teacher was gowdapada now the standard textbook or the earliest discussion and commentary on the oldest upanishads is probably gawdapadas in fact the teachings go sometimes so close to Buddhist teachings that some p People have also said that gowdapa da was a Buddhist in disguise, which is not true.
He was just exposing. He was only teaching the upanishads. His expositions are on the Upanishads, not Buddhism, but it is so abstract that people sometimes think that his definition of turiya is too close to the Buddhist definition of nirvana, so gaudapada's comments on the upanishads called karikas occupy hundreds of pages mandukya and shankara's commentaries on that take hundreds of pages so it's a big deal but the upanishad it
selfis only 12 verses and it's very simple it doesn't tell you do this don't do this don't do and not to do is an exploration of the states of consciousness that are common to all human beings male or female black or white swiss or indian hmm everyone in common to all human beings and the meaning of the word om here divided into three syllables oh ooh and the true understanding the meaning of the word om the upanishads leads us to the understanding of the different states of consciousness common to all human beings this is necessary before going any further now the word maandukya actually the word banduk in sanskrit means a frog so some people say it was a frog upanishad or someone a rishi who taught it might have seemed like a simply means no matter wisdom comes even from a frog, it's wisdom first and second it's because a frog wasn't chosen accidentally it's a deliberate understanding because you know frog is one of those creatures that visibly undergoes metamorphosis first it's kinda the eggs turn into tatpoles with tails and live in water then the tail is lost the sheikah is lost and you become a sannyasi no kidding so from the water then it loses its tail and then it learns to come to land to land so until now it was in the water now it is a land creature , but the frog can live both on land and in water, it is an amphibian, so the student who understands the upanishad is none other. worldly, but he sees that he lives in this world and can go to the other when he wants very gently this metamorphosis of a creature that lives in water into one that can live on land and also in water when necessary is the illustration of the growth of student's mind so man ok anyway it's a big outline someone says there was a receipt called manduka he wrote it so let's not get too into it we'll leave it there let's get started I'm going to use Sanskrit, but only for brevity. for the siloca but later I will translate it and try to explain I have the text in front of me the banduk here it begins like this it describes the meaning of aub and it says foreigner this syllable is all this is all there is nothing in what is outside this house why it is explained why he said why this is said is not just a statement oh the syllable is all this now we describe why we are keanu is made and what is the vacant explanation is all that is the past all that is the present and all that is the future all this is the syllable oh please this is a hypothesis at the moment and whatever else there is beyond the triple tense of past present and future that is also the syllable oh now i think if i stick with sanskrit students can get a little impatient so i will continue with the translation better instead of sarvam here still brahma and so on all this is truly the second worst brahmana the egotistical brahman this very self has four parts now look let's have er to look carefully first they said everything is o and then they said everything is brahman which means ob is the visible symbol of omnipresent brahman brahman is not brahma the creator and so on it is the ultimate life essence of this creation or even before creation that which exists before and which will exist forever, by the way, the word brahman derives from the root toro which means to expand, which means an ever-expanding universe and therefore an ever-expanding consciousness , there is no limit to consciousness. usness ever expanding consciousness is brahman so everything is there for om and everything is there for brahman which means om is a symbol of brahman then the next step is that om or that brahman is in another place outside the world upanishad says this the self is brahman i am one of the mahavakyas i myself is the brahman no no i do not have to look for the brahman anywhere it is here i myself am myself when the mind has become calm and quiet in me true essence I am that woman and this brahman this I of mine has four parts or all this consciousness that is me if I am unconscious I can't even realize that I am there all this consciousness that is me their divine upanishads divide it into four quarters just for the purpose of study actually there are no parts it is for the purpose of study and if you look carefully you will see that it exists in all human beings as described in punishment what is that first part of this awareness to if it can be divided at all except for the purpose of study it is called vaishwanara and what is the way the swan was because it is what leads all living creatures in the world which is prominent in all living creatures in the world that is why it is called vaishwanara and and what is its activity what is the sphere of activity the waking state the waking state where the self recognizes external objects now of course there is a description of seven limbs and 18 mouths in which we do not want entering these are the different organs of perception it is described in different ways the karma indriyas the yanindriyas it is enough for us to understand here that the first quarter is the waking state the first part is the waking state it is called jagritastan waking state with which all we are familiar with which all human beings are familiar that no one is free from the waking state i hope and what is its function uh bahis prajna that which recognizes everything outside the waking state so this is the jagar tawastha it is not common to all of us we do not derive the understanding of all this world in the jagrat because this is the state which the outer world recognizes it is jagrita avasta now because you I recognize there on the screen I recognize you people here who are recording you know sitting here so I recognize myself what happens when I wake up the first thing I recognize is fine I am awake and then when I am there I see the other first me then the other if I don't I know about myself I won't know about the other so it's the basic level of consciousness of all human beings it's called the first trimester which is represented by ah we'll get into that later but jagrita ok in jagrat , what happens we recognize the world we recognize that we exist and therefore we recognize that the world exists and all the five indriyas the sense organs work on the jagratavasta eyes ears tongue smell and touch we don't have other inputs where the other instruments of perception are we only have five now here I want to say something interesting that we need to carefully analyze everything we call our thought process everything we call our rational model depends on the data inputs that come from our five senses there is no other way and then the brain or the mind whatever word you want to use take this data and then build a model of this is what it is this is how it is we have no other source except the five senses the rishis of ancient times have asked this question what if the impressions or data collected by the five senses what if it may not be always but what if it is inaccurate it is not accurate it is inaccurate if that is the case even in few cases then the data that the mind processes to make its own model rational model could be gone will be wrong could be wrong could be because the data is wrong t I will give an example every morning we see the sunrise everyone knows that we see the sunrise and every night we see the sunset but it was proven a long time ago that the sun neither rises nor sets, but if you depend on our main organ of perception chakshu eyes we see the sun rise and set that is the data we collect but can we conclude from the data that the sun is actually rising or sitting or the world is moving so mind here at some point it has gone beyond trusting the eyes and saying no no no that's what the rice may be saying but actually the sun doesn't rise or set we have gone one step further so the sense organs at worst, could be misleading.
The impressions they give us. We all know that a jaundiced man cannot eat the best food offered to him. The food is good, but it's honest. Therefore, the sense organs feed us. and this whole model of logic and rationality that we create is based on this, first of all, they are limited beyond a certain point that the eyes cannot see, then I have to have a telescope or a microscope beyond a certain point, my the ear can't hear when a bell rings you think the bell stops but it doesn't stop it reverberates endlessly but i can't hear it because my ear is built with a certain frequency beyond which it can't hear a human being it can't hear a a dog whistle so that the inputs coming from our five senses are limited, that's what I'm trying to say and the whole plan we create from that could be flawed, could we suspend judgement?
I'm not saying yes, it could be fraud and all this happens during the waking state and we give so much importance to the waking state that it's okay that we don't even consider that there could be other states of consciousness besides waking that we all know exist in reality and therefore the fourth uh sloka of the mandukya swapnastanu antapragya which means the next quarter the next part of one's consciousness oh another brahman which is the self is what is called the dream state is also calledtaijasa because you know you can be dreaming in absolute darkness but you see light in the dream it is a self-illumination cult it does not require the self-illumination sun this dream state here one recognizes internal objects there we recognize external objects here we recognize internal objects and believe me when in the dream when you recognize the internal objects that are as real as the physical world in the jag where you see the physical world is very real in fact it is so real that in the dream if a tiger chases you, you wake up sweating, panting, throbbing and looking around to see if the tiger is there because at that time the tiger actually existed in your mind well the rishis have asked this question and if one day we wake up get up and say oh this has been a great dream no we'll get into that right now we'll discuss it slowly so the dream state so from the waking state the other mode of our consciousness is the dream state and the dream state is so real the difference between dream state and waking state is there of course i could dream that i am a king nowadays that is not good i could dream that i am the prime minister there are no kings anyway but when i wake up i'm still the same i live in manhattan and i have no grades so while this m continues in my waking state every day but in dream state it can change but it's not continuous so there is no continuity in the dream, everything else is similar. experiencing we are loving we are dying we are everything is happening we are eating so this is the next part of our consciousness that we are all aware of common to all humanity everyone dreams night sleep and daydream we also all dream so the second part of our understanding our self is the dream state but then it is that every upanishad says the other the fifth state is called shishupti deep sleep where there are not even dreams there is no waking consciousness there is no sleep and yet everyone needs it I think one of the More Over-the-counter medications in medical stores are sleeping tablets and depression tablets. f study divide it into in deep sleep what happens there is no external cognition there is no internal cognition as in sleep there is no combination of the two either it is not all over but i am sleeping i am not dead m i am alive but for all intents and purposes i appear to be dead no there is contact with the world there is no contact with the
innerworld there is no awareness nothing happens i am in a deep sleep and it is so essential why is it essential if you don't sleep you go crazy so what happens in deep sleep in sushupti all our identities are erased or at least we are not aware of our identities I don't know who I am or where I am and what is happening nothing the the uh the owner of a factory and the worker in the factory both sleep they are the same in the dream maybe the worker sleeps better than the owner because he works hard and goes to slivena is thinking about what will happen tomorrow but everyone sleeps and sleeps we are all the same there is no different dream for an indian or for an english all s sleep the same we all sleep and in sleep we also seem to experience total relaxation if you sleep properly total relaxation and free from all worries so sleep is essential the world would become crazier than it already is if there was no sleep and what happens is that although we are not aware while we are asleep what is happening when we wake up um we usually say oh that was a blissful dream a wonderful dream the proof is that in the morning when you want to wake up you may have an alarm the alarm it will ring and it will stop and you will turn it off and go back to sleep why because it is so quiet so quiet you will not want to come out of it and when we wake up even though in deep sleep we are not aware when we wake up especially at that time between waking up and sleeping in the light zone, we understand how blissful the dream was, so the upanishad says that if I now know how blissful the dream was, perhaps there wasn't a witness to it. there existing which he didn't know at the time but now he realizes that the upanishad says that when you divide om into ah ooh and ma ah represents the waking state the first oh sound represents the deep sleep state and represents the end of everything what it is to sleep soundly sleep like this every human being in the course of his life passes daily through birth through life through imaginary worlds and ends in death short sleep of death every time we sleep is a nice little essay for the final rest because it's all happening so you don't die but it's kind of an understanding of what happens after death so ah it's waking up and um because when you shut your mouth everything ends and if you have to start something new you have to open your mouth again for it to finish so it's a deep sleep sushupti but it doesn't end there upanishad says that when you ring a bell for example or when you say oh when you write o m in sanskrit in the s part uppermost you will see a small crescent shaped structure at the point this is called artha matra in sa nskrit which means detached sound when i say om it is abrupt like the sound of the bell which continues represents what the mandukya upanishad calls turiya now what might being turiya turiya is defined and opens what cannot be defined we are being deceived I don't know what cannot be defined what cannot be put into words what is subtle more subtle than even deep sleep and it is as if in deep sleep in complete rest is called sleep awareness if in deep sleep or sushupti there is real awareness at that point not when you wake up how blissful it was but at that point and that would be turiyah everything is at rest but you are aware from that complete rest and you know this is the real me, yet there is no way you can do it. enter turia through sushi otherwise it would have been very easy you just need to sleep and sleep and one day you enter turian this is not possible you cannot enter turya through sushupti but through sushrupti you can understand how difficult hly turya could be in your limited thinking mode.
I say this because I think our way of thinking is quite limited. rest of the prompts huh so i think we'll stop here for now and open up two questions for maybe a half hour or so so i think i've introduced you to us in the study of consciousness as a human being not with the electrodes attached and all that kind of stuff, we'll get to that later, but right now looking at our consciousness, what anyone, you and me, any regular person can do without the aid of any device that we all know we are, we have a waking state we all know we have a sleep state we all know we are in deep sleep hopefully the only thing we don't know is whether there is such a state or not and all the study of upanishads is to take one its stability so i can now near this class for those who have questions can you raise your hand vishijit is asking some questions eh yes hello sir oh ok uh so i wanted this uh i wanted to ask this that started saying that the opnishad starts with the description of om and muhammad that everything there is is represented by om but then we are only talking about the states of consciousness in which these states are only experienced by living and sentient beings, for example, the table and non-living things do not experience these states, so why are we calling?
We are calling everything as Brahman, but we are describing sentient beings only, so can you elaborate on this? Ah, all right, all right, are you saying that a table, for example, that is not a sentient being, eh, eh, like a living being, eh, it can, it doesn't, it doesn't have corn, it's that he's asking yes, yes, now Is there any way to know that the table also has some form of consciousness, although it may be quite rudimentary? Is there any way to find out? No, it depends on how you define this. thing that what is the mechanism of something like we described something else exactly right if now I am going to tell you something interesting there consciousness in its highest state of evolution at this moment a state of revolution is in the human being who can recognize that I am conscious , true, a living being can recognize that I am conscious, while a non-living being could have a con, but it can't recognize that it is conscious, I can say that yes, I exist, a table generally wouldn't say that I exist because it doesn't have the mechanism evolutionary called the brain by which it can recognize consciousness, but that doesn't mean there is some form of rudimentary consciousness, even as far as living things are concerned, even the single-celled organism called the amoeba is fully conscious. divides itself propagates itself eats baby but a physical object doesn't do that so we often say oh how can it be conscious ok slow let's proceed now do you think trees are conscious me I mean you can define something and call them conscious because they have learned the correct name of the processes.
They're doing some processes where they don't have a brain. This is what I'm trying to tell you. They do not have a fixed point. in that in the tree like a human being where there is a physical organism called the brain that is supposed to be coordinating consciousness that it doesn't have and yet every cell in the tree probably has some kind of intelligence now intelligence means consciousness without that it doesn't there is intelligence now why because when there is no water the roots of the tree go and try to find water there is no brain which means there is intelligence built into it intelligence built in means there can be no intelligence without some consciousness ok ok so when there is no sun coming out then the branches grow this way so they can receive the sun and photosynthesis is an activity that is happening in the tree so now we come from a conscious human being who is aware of the consciousness of what a tree that also seems to be conscious and intelligent in some way even though it doesn't have a brain an organ of consciousness ok next step qui But I mean I understand you can extend it to the process of the legacy slowly slowly slowly we can go there we go but then the follow up question would then they would all be like the sushupti state because even in our state their process goes inside our brain and we are not aware of it and then, even the plants that they are not aware of, I will say that all of these are just a state of consciousness, which is the one that no no no is not the word that is particularly used to describe the human state not the tree to say it it's because human luckily is b is able to understand this himself the tree if you can't ask the tree anyway but even i don't think a tree can't answer but we probably won't hear what your answer is see in ancient times when They worship trees.
If you worship trees, could you cut down trees? No, that saved a lot of logging that is rampant today. We need wood. it's been cut from the tree but it's not like that it's neither looking for water nor looking for sunlight but what are molecules made of and what are molecules made of atoms and what are atoms made of quantum units now all these Quantum units seem to behave in certain ways, even though they don't have a physical brain, they react, they behave in certain ways, the electron moves from one shell to the other, how that decides how it moves, so all I'm saying is as a hypothesis don't discount the fact that even an inanimate object can have some consciousness let's keep you suspend our judgment that's all I'm saying and then we proceed from there so all four states are only for humans like order , only living beings can recognize this but the r This says and it is also the experience of people who have moved a little on this path that once you feel and understand your consciousness in your three states, then pro You can probably also feel consciousness that is not active in inanimate beings. instrument by which it can be measured except our mind our consciousness when your ancient hymns are there austranti may the trees be at peace next time we will change yes we will meet again i like the question ok you can move yes changes in mantra chanting the stages of consciousness and how we can measure them physiologically and what are the correlates of mantra chanting that we can measure correctly so ok first let me tell you this the upanishads the function of the upanishads is to explain, to explain the deep
innermeanings and the correlation. of the mantras this is the function of the upanishads but there is a completely different section which is called the science of chanting and mantras in the samhita portion for example there is a mantra called gayatri in the rigveda the mantra is so important that all the chandas or all the ways of chanting in that whole section are called gayatri and the gayatri mantra has meaning and effect in the same way. philosophical, psychological and athletic understanding of om is explained by oppositions how to chant the sounds of om or other mantras is described in the mantra sastras not the upanishad per se these are the philosophical sections if you go to the mantra sastra then there are Ways and means in which you can use the mantras to bring about changes in our system as well as in the systems outside of us, yes, now for that, one needs to first stimulate andawaken our intelligence from the grass to the subtle.
The main function of the gayatri mantra is what the gayatri asks to stimulate my intelligence so that when the intelligence is stimulated then you understand the meaning of the first part what you are asking unless and until the mind has been purified, clarified , sharp and focused, you cannot bring about changes using the mantras, so the whole process of bandra sastra is to make you apt to bring about the change in you by using sounds. mantras which we will discuss when we get to the last part of the module which they gave me, which is practical practical modules we will get to that I will give you because they asked me the question is I will give you a section on the chanting of mantras there is no problem either, but for now what I want to tell you is that the upanishads deal with the internal aspects of the essence of the upanishads is very simple, which simply means that in you, in the center of your consciousness, resides the supreme being. when you tune into that to tune into that you will need the help of chanting arabic mantras and all when you touch that self which itself can influence other selves so why didn't i go into sound aspect and chant aspect at home? it's because here we're looking at the philosophical aspect of hope but while we're on the subject let me tell you there are very different ways to sing or there are two samples I'll show you one is oh do you see the difference?
S t arts with a goes slowly to oo and then ends with ma the second started all a y u together becoming o and a lot of emphasis is placed on the last syllable each one has a certain effect you know the sound of the last syllable heals the body regenerates the the body makes cells more active now this has to be experienced of course as you are all scientists etc but we think so it is our experience that this is the case and it is the most common sound you hear when people it is convincing in hospitals for example someone is very sick they are convincing you to go there the most common sound you hear is um naturally because the mind knows this is the sound that adapts to cells and everything the system, so each mantra in the mantra sastra applies to a certain function. but since the topic here is to understand self-
discovery, I started to see in the old shastras, the upanishads, especially, there are various functions, in fact, they are called seven petals, you start with one and go deeper and deeper. on the other layers so we're dealing with a philosophical one now that will connect us to the psychological and the internal and then when we get to the practice of how to play it we'll get into the whole mantra and this and that I hope welcome eh professor , I had something to ask Professor vopinder, yes, thank you, thank you, so I want to start by acknowledging him first because today's lecture was, um, I mean, if I use a word, it's the way that it has sparked my interest. and in terms of just starting but I can still feel there's some depth and there's an opportunity to go deeper so I thank you and you also realize you set up a system where you know it almost feels like you're there . thank you that's good we're doing the open so yeah exactly so I related to that there was a sense of proximity and it was there um I mean despite the constraints that you designated so Thank you, I mean, I recognize that, sir, thank you, sir. ah es and i was just wo I understand that I don't really want to say I'm being very direct but does it really matter if they are the same or not because even if they are the same it doesn't matter and unless one experiences that it really is it just i was saying yes you are right i am just saying that in some places it has been called nirvana and what the upanishads declare as purna has also been defined as shunya and the buddhist terminology is shunya but shudya means nothing no means it is a shunya negation it means what cannot be explained in any other way but which is the source of everything in this world which is the same as purna you know what i am trying to say that people go completely out of their minds a melody because they discuss the denominations and the words used and so on finally is that you are right it is the same there is no reason but my question now I am going to come to that it is given that it depends on your mental eh build and what you like and it depends on your layer ity is the seeds that you carry with you in your mind its hard for me to say that in black and white i mean i cant make a general statement on that but i am saying whichever way you approach it you will be drawn to it if you follow it properly and intelligently then surely you can reach the goal i have no doubt sincerity and applying one approach is the key it is not what is the mode mode could be anything you understand ok thank you sir so yes yes thank you sir sir first of all please accept my ambulance it's like a dream to talk to you so i have two questions so first of all how to expand consciousness beyond our body so that every time i close my eyes can feel the area beyond which I can do something so if I want to move my hand I can do that but I can't move anything around me so I'm not talking about this yeah I don't want to talk about it, that means the upper stage but beyond this body a little bit how can I expand for a minute when you say how can I expand are you talking about being able to touch and operate things that are outside of your body and out of reach or are you saying that you may want to feel aware not only in the body but also out of which one you are looking at so i think both because i want to feel the water there are two that are different you have to see the first one first before you go to the second ah you know when we live in this our world the brain decides our space first of all understand that there are two brains in the body there is only one brain but there are two sections it is called the left brain and the right brain the right brain is in charge of some functions and the left brain is in charge of others it works ok the right brain is the intuitive brain and the left brain is the practical brain, it's all the same, it's in the same, I mean the places where they are nowadays, the n people's eurologists have dug a little bit into this so i'm the right brain which is the intuitive brain saying look i'm gajanan varma i'm this tall this is my size and this is my reach i can't go beyond this and i am aware of myself i am not aware of the other if you if you have a girlfriend she is self aware and you are self aware you are not aware of her i mean her awareness you don't know well so i want you to read a book before that we come back to this thing called my stroke my stroke insight stroke insight my insight stroke by someone named jill baldwin her because you go through that later we'll discuss this is your homework now jill paul um one day when she was young she suddenly had a stroke, that's why he calls it the insight stroke and what happened is a brain hemorrhage stroke brain hemorrhage what happened was the blood vessel ruptured in his brain and it happened sometimes It's a weird thing but it happened and his left brain was completely red with blood and therefore it stopped working ning now remember that the left brain is a practical brain that decides where I am this is my space this is the other space arithmetic math everything take care of the left brain measurement space measurement idea space idea that was completely paralyzed because of this she recovered afterwards which was a miracle in itself so when that happened only her right brain was working for some time. this happened all of a sudden he realized he somehow managed to make an emergency phone call after that was over too he couldn't even remember the numbers somehow he did it as soon as it started because he knew he was coming when this only worked her right brain the intuitive brain she suddenly found that her body consciousness or her consciousness was not confined to her body consciousness physical body conscious Ness, there was a bird sitting on the tree in front of her in the garden and singing, she discovered that it was not it was not the bird but she who was singing from there.
There were no limits to her awareness. You know what I mean, she was the plant. the tree that swayed in the wind she was not the tree the whole world became her she was not separate from it like a small part of space all space was broken and all was united as one now experiences with yogis speak and Vedantists talk about our very similar experiences, not through hemorrhaging, but through a similar experience, so I want you to read this book and we're going to have many more sessions and then go back to your homework and we'll work more too, but i think if it's next clear let's give somebody else a try we have another five minutes or ten minutes sure thanks guys just a little comment this is a ted talk by the same person who's available in 15 minutes now God bless the fundamentals. all questions consciousness is considered as consciousness ok however this term has a completely different meaning in our chakras yes so what is the question? my question is how do you view this particular term as two different perspectives sorry this particular term um ok i would say neurology has to go a bit further before we get to the understanding of what we are trying to say um, neurology has advanced a lot, but it still has to understand more, it has to understand the other organs of perception that the human being has even in his physical body even in the brain 20 of our brain is enough for us to function in in this world study going to it for all 20 percent of our brain is enough what the other 80 percent is doing when neuroscientists start to dig into that, they'll probably start to understand the perspective of consciousness that we're talking about when I say which I mean those who are, uh, yogis, uh, those who are re-experiencing Vedanta understanding etc., so I really appreciate the neurologist.
I think you should continue with the investigation and continue with it until you come to understand what the vedanta is trying to say. They are not two things. rather say that if a neurologist comes to this understanding and says ah this is what it is, people are likely to accept it more than a layman like me saying that ankit i want you to read the upanishads i want you to study some too Good books. by neurologists i would recommend one of my friend's good friend's book called ghosts in the brain by villainu ramachandran we ramachandra is a neurologist at the moment a very famous major neurologist living in san diego the usa i want you to first read the book called ghosts in the brain and then after reading that we can continue the discussion on this we also believe that brains and neurons in the brain neurons in the brain are very important to understand not only ourselves but also the consciousness that it's outside of our body, beyond our body, beyond limitations, but we study in a little different way than the neurologist studied, but I have a feeling that in about 50 years or so I'm just speculating. that this meeting and that meeting will be a tremendous revelation for the world so I have great respect for neurologists because the only thing I ask of you is please do not rule out that there are other ways to get to the truth than the ones you are talking about eh, yes so give some thought to what to think of for you another very simple question yes please uh and it arises from the interaction between individual neurons or the interaction between different regions of the brain ok so in what meaning the fourth state that was linked reacted the neural? interactions, the problem is that the neurologist isn't even thinking about turia the fourth state, so they're not even discussing what neurological reactions are taking place in turia because as far as they're concerned, I think turiya doesn't exist, just there are three states, waking sleep and deep sleep, now having said that, I must also say that there is now a lot of neurological interest among scientists in the state where people are in a what do you call it seem like totally unconscious coma states now they are entering in mainstream neurology and I think as they experience and deepen their understanding of coma they will probably start to think about turya what it might be or grab a yogi who is experiencing these different states put them in a neuro lab put all the electrodes and see what is happening this is also possible i am not ready but i am worried about the electrodes what if i go in as m and output as c or someone who knows I'm kidding oh ok thank you sir it's almost time and yes today's session is ok so no other hands up so you can wrap up with this question , but if it does. it's me you know how my curiosity is ask a question sir so we talked about this altered state of questions and specifically this person this lady balti taylor who had a stroke and went into adifferent state of consciousness, he also talked about ramachandra and in one of his documentaries he describes what is called temporal or epilepsy and you know of a particular case in which he describes this person who has temporal lobe epilepsy actually begins to believe that he is the statement of god you did on this before so this is what we have to be very careful that there are many gods like this maybe in india too or all over the world so well that science of yoga and science of vedanta they are a systematic step by step movement in these things, they are not like something that happened all of a sudden, all of a sudden, maybe that guy feels like he is god because his financial consciousness expanded and he has no other idea what could be this is also possible, but what I'm trying to say psy temporal lobe epile, for example, means that certain parts of the temporal lobe, the neurons, are overactive.
This is the case. We believe that there are many parts of the brain that can be activated that are not active now. Yes, but that's not done with an instrument or an electrical charge or something like that, but through proper mindfulness and meditation techniques along with sound, so these go in a very controlled way or you can say lab conditions, yogic lab conditions, so there's no chance of that turning into something like what ramachandran describes in the temporal lobe. epilepsy patient, in fact, there are known cases of great poems being written by people who have temporal lobe epilepsy, which means that the potential is there and as far as the neurologist can see today, they see isolated cases where it happened accidentally and where the self-explainer doesn't know what's going on here, we're saying that the same thing can be done correctly step by step so that the neurons can fire however we want, so this moves on to the next question, can we consciously interfere with the neurons our consciousness is produced by neurons generally most of what we call consciousness can that consciousness influence n euros so there are broader questions maybe we can address it again as we move from the point at which your person has these experiences that you know the person might think they've realized, but may be hallucinating or having other kinds of things I will explain as we go along yes because there are some perfect criteria for that from a yogic point of view if that doesn't exist the person is probably hallucinating yes ok thank you thank you very much good question thought, but it is an important question because that will eliminate most of the crazy people who think they are gods, so we will meet again in the next session.
Thank you. Discussion. I am very pleased.
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