Brief Summary
This video features a lecture by Swami Sarvapriyananda on enlightenment according to the Kenopanishad, a sacred Hindu text. The talk begins with an introduction and a violin recital, followed by the lecture which explores the nature of consciousness and self-realization. Swami Sarvapriyananda uses the Kenopanishad to discuss the relationship between the individual self and the absolute, Brahman. The lecture includes a detailed analysis of consciousness, its distinction from the mind and body, and the path to enlightenment through self-inquiry. The session concludes with a Q&A, a vote of thanks, and a closing song.
- The lecture explores the nature of consciousness and self-realization.
- It emphasizes the importance of self-inquiry and understanding the relationship between the individual and the absolute.
- The discussion includes practical steps for spiritual growth and addresses common questions about consciousness, ego, and the role of devotion.
Opening chant and introduction
Raka Banerjer welcomes everyone to Tapavan, introducing Swami Sarvyandanda, who will speak on enlightenment according to the Kaupanad. The program includes a violin recital by Praba Saratnam and an introduction by Dr. Usha Sanriti, chairperson of the Vidant Society of Western Washington.
Opening violin instrumental by Mrs. Prabha Sivaratnam
Prabha Sivaratnam performs a violin instrumental piece.
Introduction by Dr. Usha Sankrithi
Dr. Usha Sankrithi opens with a prayer and acknowledges the swamis and attendees. She provides a brief history of the Vedanta Society of Western Washington, which was started in 1938 by Swami Vividishaandanda. She notes the center's growth, especially after Swami Satya Mayayanji took over the ministry during the COVID pandemic. She outlines the center's activities, including Sunday morning talks, the Mother's children program, daily arika, Ramna, Wednesday talks by Swami Aikaranandha, Thursday talks by Swami Brahmatmanandanda, Friday classes by Swami Satya Gi, and karma yoga sessions on Saturdays. The change of venue from the Seattle center to the retreat center is due to the expected large audience for Swami Shara Priyan's talk and the need for adequate parking. She also mentions a fundraising drive to procure a new facility near the Seattle Asha. The retreat center, a 20-plus acre property acquired in the late 70s early 80s, was developed through the work of devotees and monks. Operational expenses are met by donations and fall fundraising drives, with children also contributing through various activities.
Lecture by Swami Sarvapriyananda
Swami Sarvapriyananda begins by expressing gratitude to Swami Satya Manander GI and acknowledging the other monks and devotees present. He notes the auspicious presence of an owl, symbolizing well-being and wisdom. The lecture focuses on the question, "What is enlightenment?" He references Hinrich Zimmer, who highlighted the positive nature of Indian philosophies, offering solutions to human suffering and the possibility of attaining ultimate fulfillment through God realization or self-realization. Mark Twain's observation about India being a "millionaire" in the realm of religion is mentioned, emphasizing the numerous terms for enlightenment in ancient Indian literature.
Shankaracharya's commentary in the opanishad is mentioned, emphasizing that doubting the existence of the absolute is self-defeating. Sri Ramakrishna's teaching that "when you know yourself, you know God" is presented as a profound identity statement. The advantage of this approach is that while God's existence can be doubted, one's own existence is indubitable. Descartes' "I think, therefore I am" is referenced to support this point. Vedanta uses this undeniable aspect of existence to suggest that plumbing the depths of one's own being leads to the discovery of God. Vivekananda's definition of Vedanta as the divinity within us and the oneness of all existence is also mentioned.
The lecture transitions to the Kenopanishad, one of the primary texts of Vedanta, which begins with questions about the nature of experience and consciousness. The student asks what impels thoughts, feelings, and sensory experiences, seeking to understand what powers the experience of life. This is framed as a question about consciousness experiencing objects, summarized as C + O = E. While objects and experiences are evident, the mysterious element is consciousness itself. The lecture notes the surge in consciousness studies in recent years, with numerous theories attempting to explain it.
Swami Sarvapriyananda emphasizes the importance of staying with the question, allowing it to resonate deeply. He notes that the answers are often hidden within the question itself. The question in the Kenopanishad is not about specific physiological or psychological processes but about the underlying consciousness that enables all experiences. The philosopher Wittgenstein's statement that solving all scientific problems would still leave the most profound questions unanswered is invoked.
The teacher's answer in the Kenopanishad is then explored: "It is the ear of the ear, the mind of the mind, the speech of the speech, the eye of the eye." This statement suggests that consciousness is distinct from physiology and psychology, not found through studying the physical apparatus of the body or the mind. It is transcendent yet imminent, pervading all experiences. The answer also implies that consciousness is a singular reality, not a collection of disparate functions.
The lecture emphasizes that Vedanta encourages identifying primarily with consciousness rather than the body or mind. It presents the idea that we are spiritual beings having a human experience, not the other way around. The teacher's use of elliptical language is explained as a way to guide the student back to their own innermost nature. Realizing this leads to freedom from the body and mind while still living within them, resulting in immortality.
The teacher then states that enlightenment cannot be directly taught or known, as consciousness cannot become an object of the senses or mind. However, there is a way: it is other than the known and the unknown. This means consciousness is not something that can be grasped through perception, thought, or language. It is neither known nor unknown because it illumines all objects and experiences.
The lecture uses the analogy of the eyes, which cannot see themselves directly but are revealed in every act of seeing. Similarly, consciousness is experienced in every act of knowing, even in the unknown. The example of Bill Conrad, a 101-year-old Vanta veteran, is used to illustrate that all knowledge and experience occur within consciousness.
The lecture transitions to a deeper exploration of the philosophy of enlightenment in Advaita Vedanta, drawing from the Vanta Sara. The question of whether consciousness can be known by the mind is examined, noting that the upanishads seem to offer conflicting views. The role of the mind in enlightenment is then explored.
In Vantic epistemology, pure consciousness (existence-consciousness-bliss) is reflected, channeled, or limited by the mind. This reflected consciousness in the mind is what we typically experience as our own awareness. However, Vanta asserts that this is not real consciousness; we are the real consciousness. The pathway to enlightenment involves turning inward from the reflection of consciousness in the mind to the pure consciousness itself.
The lecture explains how ordinary knowledge occurs: reflected consciousness in the mind illumines mental modifications (thoughts). Every conscious experience has these two parts. Ignorance, on the other hand, occurs when there is no mental modification about something.
Enlightenment, however, involves making consciousness itself the object of study. The lecture introduces the analogy of a solar eclipse to explain this. Normally, the moon reflects sunlight to illuminate the Earth. But in a solar eclipse, the moon comes between the Earth and the sun, and the sunlight is reflected back towards the sun. Similarly, the mind must be oriented towards atman or Brahman. The mind does not illuminate atman or Brahman; rather, it is flooded by the already existing light of consciousness.
In this state, the mental modification is necessary, but the reflected consciousness is not. This is the vantic epistemology of enlightenment. The lecture explains that the mind can and cannot know Brahman in very precise senses. Complete dedication of the mind in spiritual life is necessary, akin to the solar eclipse where the world passes into darkness for a short while.
The lecture addresses the deceptive nature of enlightenment, noting that the teacher in the Kenopanishad tests the student to see if the teaching has truly taken hold. The student's paradoxical answer—"I do not say that I know Brahman, but I am not ignorant"—is praised by the teacher because it reflects the understanding that Brahman is other than the known and the unknown.
The lecture concludes by stating that full enlightenment occurs when Brahman is known in every experience. In every seeing, hearing, smelling, tasting, touching, enjoying, and suffering, Brahman is revealed. This leads to immortality, which is already our own nature.
Q&A with Swami Sarvapriyananda
The Q&A session begins with Sam Baner asking about concrete steps to understand consciousness. Swami Sarvapriyananda suggests shabbada (hearing), manidas (questioning, reasoning), and vantic meditation. He emphasizes the importance of vivea (discernment) to distinguish between the pleasant and the good, and vagya (dispassion) to pursue the good over pleasure.
Sonel asks how to differentiate between the function of the brain and consciousness while still having a brain. Swami Sarvapriyananda points out that we are operating from consciousness, not the brain, and that the brain is not directly in our experience. He references the "hard problem of consciousness" in consciousness studies, which is the inability to connect consciousness to the brain.
Shyori questions why we need concepts of deities and temples if self-realization is the path to God realization. Swami Sarvapriyananda explains that while self-inquiry is one way, devotion is another. He notes that devotion involves surrendering to a deity without necessarily turning the searchlight upon oneself. He clarifies that both paths can lead to the same ultimate reality.
Utkash asks how to reconcile dispassion with fulfilling worldly duties. Swami Sarvapriyananda explains that true selfishness is living an indulgent life, and that pursuing wealth, power, and pleasure without ethics can be ruinous. He emphasizes the importance of dharma (moral life) and spiritualizing one's duties by seeking God in all actions.
Oliver asks how God can be both a source of grace and an unaffected static entity. Swami Sarvapriyananda explains that God is beyond static and dynamic, and that being unaffected allows God to be a source of grace and mercy.
Anerud asks about free will and what impels us to act. Swami Sarvapriyananda explains that our actions are driven by samskaras and desires, which stem from an ultimate ignorance of our complete nature.
Laxshmi asks how to reconcile the idea that consciousness is not an object with the concept that everything is Brahman. Swami Sarvapriyananda clarifies that while consciousness is distinct from everything, everything is not distinct from consciousness. He uses the analogy of water and waves to illustrate this point.
Paruray seeks clarification on the solar eclipse analogy. Swami Sarvapriyananda explains that we should change our mind to bring about the eclipse, but we don't need to reflect the light back to the sun. He emphasizes the importance of keeping the mind immersed in virant.
Shikha asks about the final leap in self-realization and whether the witness dissolves. Swami Sarvapriyananda confirms that there is a final leap, a dramatic turn towards oneself, which comes with grace.
An AI researcher asks how to improve our understanding of consciousness through others' experiences. Swami Sarvapriyananda notes that this is what is being done in consciousness studies, but he argues that Vanta encourages going directly to consciousness, which is continuously available to us.
Parak asks whether the ego is stopping us from knowing our true nature. Swami Sarvapriyananda explains that ignorance is the obstacle, and that the ego can be helpful in overcoming ignorance.
Vicram seeks clarification on vitapi and fi and asks whether true enlightenment means never getting confused again. Swami Sarvapriyananda confirms that after true insight, one will never get confused again, and that everything will appear as an appearance in one unlimited Brahman.
Umar asks for recommendations on daily spiritual practice. Swami Sarvapriyananda suggests combining the four yogas (karma yoga, bi yoga, raja yoga, and ghana yoga) in harmony.
Sundar Sri Lanka asks why we are in this process of reflective consciousness through time. Swami Sarvapriyananda explains that the problem is not with time or reflected consciousness but with ignorance about our real nature.
Vote of Thanks and concluding remarks by Swami Satyamayananda
Swami Satyamayananda expresses appreciation to Swami Survyanandha and the Vidant action team. He notes the spiritual ambience of the center and quotes Shiram Krishna on the importance of kasa buddhi. He summarizes that realizing God requires practice and that the pursuit of Vanta should be through love.
Closing song composed and performed by Raka Banerjee on guitar
Raka Banerjee performs a closing song, "Lettuce Feet," inspired by bakti. The song expresses themes of surrender, trust, and devotion. The session concludes with a mantra.
