02:02 - Multiple mistakes made by Swami Sarvapriyananda while answering the question "What is the role of the mind in self-realization?" All these I learned from Sarva only, during his talks on Aparokshanubhuti series, but unfortunately here he made few subtle mistakes... (1) Vritti vyapthi is not about mind turning towards the object (world object or brahman) I'm alive means there is prana in the body. Prana is part of Pranamaya kosha (layer of the subtle body) (known as vital body in english). When there is prana in the body, there is consciousness everywhere in the body. So, the eyes are conscious. When the eyes are looking at a flower, the mind might be thinking about something else. So, mind turning towards the flower need not be always true. Since the eyes are conscious and have prana, the sight data about the flower through the eyes would go and be stored in the sensory memory portion of the brain (essentially left brain). All this happens subconsciously (bcoz the mind is focused on something else). Since mind is almost always polling the sensory memory for new data, as soon as new data gets in there, mind wants to experience it. And, this essentially happens whenever the mind is not extremely focused on it's current task. Thus, the new data (sight of the flower) becomes a vritti in the mind. So, what I tried to say here is --> (1) Vritti vyapthi is about an object occupying the mind (thought or one of the 5 types of sense perceptions), and phala vyapthi is about mind experiencing the object when it is illumined by reflected consciousness. (2) Vritti about brahman is called brahmakaara vritti. And it is a thought. In nidhidhyasana or vedantic meditation, the process is to intensely and with lot of convinction think and analyze about the nature of brahman and nature of the world, and most importantly repeatedly tell to myself that I'm brahman and everything is just an appearance of brahman, and so on. All these are basically thoughts about brahman. These thoughts are called brahmaakara vrittis, and mind trying to think about brahman are the vritti vyapthis. Since the mind is illumined by reflected consciousness, mind experiences the thoughts about brahman, and this is phala vyaapthi. The difference of this from a flower experience is that, mind is experiencing a sense perception of sight about the flower, but mind is experiencing a thought about brahman but not brahman itself. Similarity is that in both cases there is vritti vyapti as well as phala vyapthi (3) Similarity b/w snapping out of dream and brahmakara vrittis leading to enlightenment When I'm in a dream, and if I get few repeated thoughts inside the dream saying to me "U r dreaming" or "This is a dream", and if I stay in the dream for a while with such thoughts, I'll suddenly snap out of the dream into the wakeful state, becoz consistent and conviction-filled thoughts within a dream about the wakeful state would collapse the dream. This was also explained by Sarva in aparokshanubhuti series, and I'd actually experienced this a few times. So, similarly, when the brahmakara vrittis happen quite frequently, and if the mind is trained to stay with those vrittis, and with sufficient purification and concentration of the mind having happened through a lot of karma yoga and dhyana yoga practices, suddenly, at some subtle and lucky moment, the mind snaps out from the wakeful worldly state into brahman-state. This can be poetically said as brahman revealing itself to the mind. But brahman is not an object, and is infact the eternal subject, and so mind can't experience brahman, and plus we know so clearly that everything is brahman itself. So, what happens practically when this snapping of the mind out of the wakeful worldly state happens is --> mind gets into a consistent and easy-to-get-into no-mind state, and becomes capable of staying in such no-mind state for a very long time. The no-mind state signifies no vrittis in the mind about thoughts or the 5 sense perceptions. And brahman provides to the mind all the great things that only brahman / pure consciousness can. And, this represents the state of EL. So, whether we do only meditations as Buddha suggested or we do the combination of karma yoga + meditations + gnaana yoga (i.e. vedantic meditation), eventually no-mind state is the state of EL, coz only in such state brahman becomes 100% accessible to the mind. (And no-mind state is the original purpose of the creation of mind, so that brahman can experience itself using body-mind complexes, wherein brahman experiences what it wants to experience. But, in normal worldly situations, the mind experiences what it wants to experience, thus blocking the original intention of brahman in making the world appear through maya). This sudden snapping out by the mind from the wakeful worldly state into the permanent state of EL has actually happened to Eckhart Tolle, when he was in the grip of tremendous depression and suicidal tendencies over few years continuously, about which he'd described in the first chapter of THE POWER OF NOW book.

No, you are completely wrong, It should be... Noble peace prize deserves Swamiji,... In the language of adavaita 😇😇😇😇

@@devotee6863 oh yes 😀

Very very true.

U can approach it from many path. Read the life of spiritual giants. Look at their path and follow them whole heartedly. Then u can conclude and say that no path is there to reach that truth. Till then u should not conclude so boldly like that.

You cannot be more wrong on this point.

Dear Eero. You are quoting J Krishnamurti. What he said is this - "I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect". He was talking about organizing around a belief system and why truth cannot be found like that. It is better not to quote JK here or anybody just by reading theory. JK was a master and masters speak from experience. When you realize, you know there was never a Jiva, never a path, never a journey and so on and you may then say "it is a pathless land", not before it becomes an experiential living reality. We need to see Sravana Manana Nidhidhyasana as the path.

@@sankarakrishnan8707 I am the witness of the unborn, unmanifested reality which is not what Advaita Vedanta and Tibetan Buddhist teaches. Therefore I maintain that all seeking after the highest truth through any path, any religion, any sect is wasted. Until you understand that you are already the highest principle - the one without a second. You will continue to believe in gurus, filosofies and so on. Swami sarvapriyananda is interesting, but he is not enlightened. He is very open to every filosofies and wisdom traditions in the world, but that is not enough. To be free and realized you must know what you are not. And when you are free you will forget everything and just live in moment effortlessly.

dear@@earoable (1) My sincere and humble request to you is that if you are in this forum, please dont indulge in statements like 'Swami is not enlightened'. Whether he is so or not is to be determined not by another mind but by an enlightened master. He himself does not proclaim anything nor does he need to. (2) If you dont find value in who he is or what he is saying, then you are probably not in the right forum. This forum is for Swami's teachings on Advaita Vedanta (3) If you dont think you need Gurus, that is your birthright and not questioning it. The rest of us on this forum seek guidance from Gurus of Advaita Vedanta and we are very happy with what we are getting from Swami and we eagerly look forward to his talks. Good luck to you. Thank you again and Pranams!

TNX man

EXCELLENT POINT, my friend. However, for someone to cognize precisely what you are trying to convey, the word INTUITION has to be correctly understood (as intuition can be interpreted in various ways) and "see" the SOURCE from which that INTUITION IS arising. As long as INTUITION is seen to be arising in SELF alone(which is prior to mind) and NOT as a product of mind, one will correctly cognize your summary. Thanks again for the excellent point.

they say Devotion makes it easy to cross the ocean of Maya /bring Self-Realization... THE CONSTANT CONVICTION THAT I AM ONLY SUB-Servient

Me too! I’m rewatching the last question for his delivery!

Exactly:)

@@erikamerklin6954 ⁰⁰⁰

In Sushupti, the mind and the ego "I" are in a dormant position (nomanifestation of thoughts including the I thought). The dormant mind is still subject to avidya and when the mind gets active upon waking up, all the consequences of avidya, that is samsara and the ego I, reapper. Swamiji mentioned that there is a small "fault line" in the advaitic maya comception and it is "adhi sukshmamam" as people often say I slept well even though the ego "I" was not there in sushupti.

Ajata Vaada comes into play in this!

If u don't seek then it's alright remain in the illusion. No problem. Until u feel illusion till then u must seek. Till u r not convicted of it. Using logic and reasoning is different than having the conviction of the truth. That's why it is known as " Aparoksh gyan".

@Sai Akkanapragada this what u r saying is a bookish knowledge or paroksh gyan. For Aparoksh u need to put effort. U can't sit ideal and say "I m witness consciousness". And that's it. No that's not the way

@@arurukshu1 when you are aware of the witness then you don't seek the witness. e.g. when I am able to see with my eyes I don't have to make an effort to see. When you are aware, yes you can say I'm witness consciousness. But then I have to live, work, have fun etc. so I want to experience all of that as the witness, there is no effort in that (it just feels like that to me, given language has its limitations so don't want to force any point of view and say this is right or wrong). Breathe

🤗

What a excellent question you asked?😀

What a excellent question you asked?😀

Dada which district are you from West Bengal? I am from Nadia..

@@ZENITHSUCCESS academically I’m from BCKV ;-;

I didn’t get you...whatever Thakur Ma bless all....Joy Ma..

@@ZENITHSUCCESSDOING Masters (IN AG SCIENCE) Second year in Bidhanchandra KRISHI VISWAVIDYALAYA(B.C.K.V). JOY MA!! ,,

No we have a free will upto a certain level. Follow the logic: if it's ur own past karma which bounds u now then it's ur own present karma which will free u as well in future. Study swami vivekananda. Read his books. And in deep sleep mind is in seed state. U know that u slept soundly. Which means u have that experience and knowledge.

Of course, Swamiji did explain that a number of times that we do have a certain degree of free will. I would'nt be asking the question if I don't have that fraction of free. But in deep sleep the mind is shut down completely as what Swamiji says. If that be the case how do we change the sleeping position while in deep sleep? This is what seems to be contradicting since the mind is completely shut off. Or does that act is also automated just like the other organs of the body which functions 24/7?

@@MrMahendras study mandukya karika of gaudapada and swamiji himself said that gaudapada says in mandukya that mind is in seed state in deep sleep. It's just the words he used in that sense only. Do u know that how many times u changed ur sleeping position in deep sleep? I don't think so we even recognise that. So it means there's isn't any awareness of physical body. Neither there's dream which means mind isn't active either(but it's there in seed form). I don't think we change our sleeping position in deep sleep. I think it happens during dream state(REM sleep). And since one feels that one slept quite a while so the experience was there. So mind has to be there in least.