173. Bhagavad Gita | Chapter 15, Verses 1-4 (Contd.) | Swami Sarvapriyananda

[SPEAKER_01]: O, Vasudeva, Suttam, Devam, Kamsa, Charnaram, Ardhanam, Devaki, Paraman, Andam, Krishnam, Vande Jagat Guru.
[SPEAKER_01]: I think we skipped one or two classes in between two classes.
[SPEAKER_01]: 15 chapter, very profound, and the first few verses are so sublime, so beautiful, we are on those first few verses.
[SPEAKER_01]: The upside down tree, remember, of samsara, all of this, our experience here is this upside down tree.
[SPEAKER_01]: Let's chant the first four verses and then I'll go ahead.
[SPEAKER_01]: Those who like you can chat up to me.
[SPEAKER_01]: Ashwattam prahura bhyayam Ashwattam prahura bhyayam Chandamsi yashyapar nani Chandamsi yashyapar nani Yashtam vedasa vedavit Yashtam vedasa vedavit
[SPEAKER_01]: Adhash Chaudhuam Prasritastha Siyashaka Adhash Chaudhuam Prasritastha Siyashaka Guna Pravritda Bhishaya Pravala Guna Pravritda Bhishaya Pravala Adhash Cham Ula Nyanusantetani Adhash Cham Ula Nyanusantetani
[SPEAKER_01]: Karmanubandhini Manushaluki Karmanubandhini Manushaluki Narupa Masjihatatopalabhati Narupa Masjihatatopalabhati
[SPEAKER_01]: Nantu, nachya, adir, nachya, samprat ishta.
[SPEAKER_01]: Nantu, nachya, adir, nachya, samprat ishta.
[SPEAKER_01]: Ashwa, thaminam, suvirudham, ulam.
[SPEAKER_01]: Ashwa, thaminam, suvirudham, ulam.
[SPEAKER_01]: Asanga, sastrina, dridhina, chittvaam.
[SPEAKER_01]: Asanga, sastrina, dridhina, chittvaam.
[SPEAKER_01]: Tata padam tata parimar gita biam Tata padam tata parimar gita biam Yasmin gata na nivatanti bhuya Ingata na nivatanti bhuya Tami vachadhyam purusham pra padhyay Tami vachadhyam
[SPEAKER_01]: Purushantra Paddy, Yatav, Pravriti, Prazritapurani, Yatav, Pravriti, Prazritapurani.
[SPEAKER_01]: Blessed Lord said that they speak of the immutable Ashwatha tree, with its root above and branches below, whose leaves are the Vedas, he who knows it is a knower of the Vedas.
[SPEAKER_01]: Its branches nurtured by the Gunas spread below and above, its shoots are the same subjects and its root links are stretched below, producing actions in the world of men.
[SPEAKER_01]: Its form as such is not experienced here, nor its end, nor its beginning, nor its continuity.
[SPEAKER_01]: Having severed this deep rooted Ashwatha tree with the strong weapon of non-attachment, one should next seek that goal, reaching which they do not return, saying,
[SPEAKER_01]: I seek refuge in that primordial Purusha from which this, from whom this eternal process has sprung.
[SPEAKER_01]: So, there is a blind sequence of four verses.
[SPEAKER_01]: Basically this whole of samsah is beating.
[SPEAKER_01]: This is described as this upside down tree.
[SPEAKER_01]: And it is not good news because it described how we are stuck in so much suffering in this world.
[SPEAKER_01]: and only way out is death and even that's not a way out because you can get to come back again and repeat congratulations.
[SPEAKER_01]: And after we begin to search for the ultimate questions, the point of it all, what is going on here, is there a point of it all, can you hear me?
[SPEAKER_01]: Can we reach this
[SPEAKER_01]: fulfillment can be overcome suffering and spirituality begins there, spirituality begins there.
[SPEAKER_01]: What is the way out?
[SPEAKER_01]: He says, we need to cut this tree down, cut this tree down, it's not as awful as it sounds, because remember this very tree, what is some sort of is Brahman, the ultimate reality, itself is appearing as this.
[SPEAKER_01]: The Buddha is saying, which I have often repeated, but I love it so much, it is the primordial ground of being.
[SPEAKER_01]: When you do not know it, it appears as some sorrow.
[SPEAKER_01]: When you know it, when you are enlightened, that same thing appears as Nirvana.
[SPEAKER_01]: When we do not know that reality, Brahman, primordial ground of being with the nature, whatever you call it.
[SPEAKER_01]: When we do not realize what it is, it appears as this upside-down tree of some sorrow.
[SPEAKER_01]: This very thing itself.
[SPEAKER_01]: Here, when we know it truly, it will appear, it will appear as moxion, as Nirvana, but it is the same reality, and Vedanta goes further and tells us that, amazing, it tells us, you are that reality.
[SPEAKER_01]: Now, how do we then become enlightened, how do we cut down this tree with an ax of course.
[SPEAKER_01]: And the axes, the ax of a song Garshastra, the ax called detachment, non attachment, the ax called non attachment.
[SPEAKER_01]: Today, I will spend time with just these axes.
[SPEAKER_01]: I have an axe to grind today.
[SPEAKER_01]: Yes, this much.
[SPEAKER_01]: Very, it's so profound.
[SPEAKER_01]: It's a lot is packed into this, this of Vedanta philosophy is packed into it.
[SPEAKER_01]: The beginning of spirituality, the way and the end of it all.
[SPEAKER_01]: So, we will delve into what this axe is and how to handle it.
[SPEAKER_01]: First and foremost, of course, the meaning of Asanga Shastra here, the acts of non-attachment, what is meant the first meaning and the primary meaning is detachment, is renunciation, is dispassion.
[SPEAKER_01]: Swami Vivekananda is made it clear again and again that,
[SPEAKER_01]: his exact words, it is renunciation which is the turning point in all the yogas, in all the spiritual paths, it is renunciation, karma yoga, seeking God through action, through service, through worship, worship as service.
[SPEAKER_01]: That becomes a spiritual path only when there is renunciation, renunciation of what, what renunciation is necessary to start karma yoga, selfishness.
[SPEAKER_01]: Each of these yogas to start to even to begin to become really spiritual requires a great renunciation, imagine renouncing selfishness, it is that the root of our samsara reclife.
[SPEAKER_01]: So, till now all my actions were prompted by IME mine, that is the insidious level and if one is not careful about it, it will persist in spiritual life also, it will continue.
[SPEAKER_01]: When spirituality will be something to serve my purposes, no, it is to free me of this selfish selfishness of I mean mind.
[SPEAKER_01]: From this self to the big self, that's fine.
[SPEAKER_01]: Small self selfish, why?
[SPEAKER_01]: Because it's this one separate from everybody else, then selfish.
[SPEAKER_01]: But when it's a big self, it's not selfish anymore, because it's all.
[SPEAKER_01]: The I has all become the all is I and peace.
[SPEAKER_01]: So, when we become this words Enlightenment, the I has all become the
[SPEAKER_01]: So, that is the renunciation of the karma yogi.
[SPEAKER_01]: Then the renunciation of the bhakti yogi, the path of devotion.
[SPEAKER_01]: So, I am Vivekananda's language and paraphrasing.
[SPEAKER_01]: To give up, to renounce a thousand, a thousand desires flowing out into the world.
[SPEAKER_01]: I want, I want, I want, what do you want?
[SPEAKER_01]: The world, in its thousand different ways.
[SPEAKER_01]: To renounce all of that, to shove it aside, the renunciation of the bhakti yogi is to give up a thousand different desires which are flowing out to the world and replace it with one Almighty love of God.
[SPEAKER_01]: Imagine all that wanting, I want, I want, I want all of that scattered in a thousand different ways.
[SPEAKER_01]: If you give all that up, how much wanting it will become?
[SPEAKER_01]: When one begins to understand, the intense bhakti of a jaitanya, of a Ramakrishna, of a mirah, what a great love it is, because all other love have been swept up, it's the same power.
[SPEAKER_01]: All a thousand desires are renounced for one almighty love of God.
[SPEAKER_01]: That is the renunciation of the bhakti yogi.
[SPEAKER_01]: The two cannot go together.
[SPEAKER_01]: Hindi saying, Jaaraam, Mahakaam, Neja, Kaam, Mahakaam, Neja, Kaam, Mahakaam, Neja, Raam, Kaam is desire.
[SPEAKER_01]: So when there is desire, there is no God, when there is God, there is no desire, desire means wanting the world, things in the world.
[SPEAKER_01]: The Bible, you cannot worship God and Maman together.
[SPEAKER_01]: You can't worship.
[SPEAKER_01]: One might think, why not?
[SPEAKER_01]: I can be rich and also be very spiritual.
[SPEAKER_01]: In such case, there are people who are rich and very spiritual.
[SPEAKER_01]: In that case, they don't have attachment to their wealth.
[SPEAKER_01]: You notice if you seek very closely, such people are there, I've seen.
[SPEAKER_01]: Very well to do, but extremely devoted.
[SPEAKER_01]: But their heart is given to God, not to the wealth around them.
[SPEAKER_01]: So, realization of desire.
[SPEAKER_01]: into one almighty love of God.
[SPEAKER_01]: What about the renunciation of the meditator, the Rajayogi?
[SPEAKER_01]: Even more difficult, the Rajayogi renounces all experience.
[SPEAKER_01]: I want to see, the Rajayogi says, no, I will not see.
[SPEAKER_01]: The ears want to hear, the Rajayogi says, no, I will not hear.
[SPEAKER_01]: All sensory experiences, all worldly experiences, they must be sacrificed for serious
[SPEAKER_01]: As a wise, what will happen is it quite limitedised clothes, but thinking about the world.
[SPEAKER_01]: Krishna has said earlier, Mithyacharya suchya, that is called a hypocrite.
[SPEAKER_01]: If my sense organs are closed, but the mind is dwelling on the world, then what is the use?
[SPEAKER_01]: So the mind will not dwell on the world, when there is a firm, sunkal, plus firm determination in the mind is driven into the mind and not interested.
[SPEAKER_01]: And there is something that I'm interested in and that's the sublime form of God in which I'm worshipping God, the deity, the form in which I love God, so I'll meditate on that or on the impersonal light which is our real nature.
[SPEAKER_01]: So there's the renunciation of the Rajayogi, the meditator.
[SPEAKER_01]: then there is the renunciation of the Gyanayogi, who from the very beginning has to say the entire world of experience, everything is false.
[SPEAKER_01]: It is an appearance and the ground alone is the reality that existence consciousness plays.
[SPEAKER_01]: So this is the primary meaning of the acts of non-attachment.
[SPEAKER_01]: It has to be applied.
[SPEAKER_01]: otherwise what will happen is even our spirituality will become worldly.
[SPEAKER_01]: Why are you meditating?
[SPEAKER_01]: And then it will become, I'm meditating for stress management for nothing wrong in that, but it's still worldly.
[SPEAKER_01]: It's for a little better life in the world, and very burnt out, and very stressed out in the world, meditation helps me to.
[SPEAKER_01]: a declutter to become or I am using meditation to focus on my work or whatever it is.
[SPEAKER_01]: I remember I was asked to give a talk to workers on a factory once in a company in India and the human resource manager after the talk was over spirituality and all that stuff and the talk when the human resource manager came in he didn't hear any of the talk.
[SPEAKER_01]: He came in with two busy of course he is an HR manager.
[SPEAKER_01]: He came in and said
[SPEAKER_01]: Now that you have heard Swamiji, I'm sure we'll all be able to meet our targets, you know.
[SPEAKER_01]: So all your Bhakti and meditation is all in pursuit of meeting your...
[SPEAKER_01]: It's already good to meet your targets or may not meet your targets, but... No, no, no, that's not the point.
[SPEAKER_01]: It's still worldly.
[SPEAKER_01]: When my work will become work in service of others, will become a pursuit of maybe my real aim is a social reform or I am an activist or I want some recognition about for me for my work that becomes the pursuit.
[SPEAKER_01]: If there is no renunciation, if you have not applied the acts of non-attachment,
[SPEAKER_01]: before starting karma yoga.
[SPEAKER_01]: If I'm not applied the acts of non-attachment, before starting bhakti, then it becomes the bhakti, the devotion, which is very common in the world, which is devotion to God for my life.
[SPEAKER_01]: I want to improve my life, I want to care sickness, I want to have, I want to be rich, I want to be new term, the gospel of prosperity, the prosperity gospel.
[SPEAKER_01]: So the church and the Bible and Jesus are all used for that will be rich if you are devout.
[SPEAKER_01]: It is a same problem in every religion.
[SPEAKER_01]: It's not a problem as such, but if you want enlightenment, then it's a problem.
[SPEAKER_01]: Because it's worldly.
[SPEAKER_01]: It grounds you in the world.
[SPEAKER_01]: It's otherwise it's not a problem.
[SPEAKER_01]: You're using God.
[SPEAKER_01]: You're leading a devout life.
[SPEAKER_01]: You'll life will be a little better.
[SPEAKER_01]: If you have God in your life, then not.
[SPEAKER_01]: But that's not what we are.
[SPEAKER_01]: That's not the bhakti we are talking about.
[SPEAKER_01]: Sriramakrishna would often talk about Naradiyabhakti.
[SPEAKER_01]: The bhakti of Narada.
[SPEAKER_01]: So you would say in this age, bhakti, often through the gospel of Sriramakrishna, you will find Sriramakrishna's emphasized bhakti again and again and again and again.
[SPEAKER_01]: Naradhiya Bhakti, not the bhakti of asking for this and that from God, that's the most common kind of bhakti, but for God realization, what bhakti is necessary?
[SPEAKER_01]: The bhakti of asking for God only, not for things in the world.
[SPEAKER_01]: So the bhakti, the love of God, for the sake of God realization, for the sake of love, for the sake of love, love of God, in that sense, then it acts, that's the acts of detachment.
[SPEAKER_01]: There in the path of bhakti, you don't feel it so much because you're satisfied because there's already love, there's a great love already.
[SPEAKER_01]: And in the path of Giana Yoga, if I don't apply the acts of detachment, of non-attachment, it will become a philosophical exercise, intellectual exercise, intellectual hair split, hair splitting, or intellectual gymnastics.
[SPEAKER_01]: I enjoy scholarship, I enjoy reading so many books and arguing and finding out new or
[SPEAKER_01]: That's a kind of enjoyment.
[SPEAKER_01]: It's a kind of enjoyment.
[SPEAKER_01]: But that's not a goal of Vedanta, a goal of Gandhi, yoga.
[SPEAKER_01]: So in every yoga we must apply the acts of non-attachment.
[SPEAKER_01]: Remember by applying the acts of non-attachment, you're not losing anything.
[SPEAKER_01]: You're just cutting away at the root of illusion.
[SPEAKER_01]: We are not destroying the world, don't worry.
[SPEAKER_01]: We are only understanding what it is truly, what it always was.
[SPEAKER_01]: Not seeing it, it became the upside-down tree of samsara, when you see it, it's Brahman.
[SPEAKER_01]: Even what deeply, it is you, then it's all right, then it will be as Vivekantha says.
[SPEAKER_01]: The eye has all become and all is eye and peace.
[SPEAKER_01]: All right, so this is the preliminary meaning of Asanga Shastra, the acts of non-attachment, deeper meaning.
[SPEAKER_01]: I will make 3 points here, 3 points about what the philosophy of Asanga, the non-duality, the non-dual philosophy of Asanga, Asanga here means non-attachment.
[SPEAKER_01]: Non-attachment is, it is not a deep enough word.
[SPEAKER_01]: The word Sanskrit word asangra has very deep connotations as we will see in a dwaythe philosophy.
[SPEAKER_01]: So, three points.
[SPEAKER_01]: The first, first insight, the first pass at it.
[SPEAKER_01]: is, remember, keeping the renunciation in the background, that is already assumed.
[SPEAKER_01]: Then, all these things will take effect.
[SPEAKER_01]: They will take hold.
[SPEAKER_01]: They say in Hindi, and the sadhu, in the Tharakand, but Taneemath, Maji, the instructions are there, but they are not fitting, well, you know, when one thing comes in the groove, fits into the click in the groove.
[SPEAKER_01]: You are trying to put on the belt in a car and you are trying to put it in, then you hear the click, it is fit.
[SPEAKER_01]: So, the instructions will fit only when that detachment is there, the non-attachment is there.
[SPEAKER_01]: That way, rug, your dispassion, the great renunciation is where we come, the calls it, that's there.
[SPEAKER_01]: The first pass at it is a technical term called Upad in English often it translated, confusing it further as limiting adjunct, limiting adjunct.
[SPEAKER_01]: And the classic example given is a piece of crystal, which is clear in itself, no color, it's transparent, it's clear, you can see through to the other side.
[SPEAKER_01]: Now, if you bring the crystal in front of say yellow flower, from that side what will you what will it look like yellow?
[SPEAKER_01]: You bring it front of the green leaf, on that side what will it look like green?
[SPEAKER_01]: So the yellow or you bring it in front of the flame and that side it look like a flame.
[SPEAKER_01]: It's not yellow, the crystal is not yellow, it's not green, it's not a flame, it's not a flame.
[SPEAKER_01]: But in the presence of the yellow flower, as if the yellow color of the flower is transferred into the
[SPEAKER_01]: as if, not really as if.
[SPEAKER_01]: And when the green leaf is behind it, it is as if the green color of the leaf is transferred into the crystal.
[SPEAKER_01]: I hope you are following the example.
[SPEAKER_01]: If I had a crystal, I could show you here.
[SPEAKER_01]: or in a flame you will find the as if the flickering light of the flame is transferred into the crystal.
[SPEAKER_01]: But at no point in the crystal is is it yellow or green or a flickering flame.
[SPEAKER_01]: It was not there earlier, it is not there now, it will not be there later.
[SPEAKER_01]: Even now when it is appearing it is not there.
[SPEAKER_01]: What is happening?
[SPEAKER_01]: It is appearing.
[SPEAKER_01]: that which is proximal as it were appears in the crystal.
[SPEAKER_01]: in Sanskrit, Siyan, Gunaan, Arhattay, which seems to transfer its attributes into the crystal.
[SPEAKER_01]: That one, that one which transfers, apparently, transfers its attributes into the crystal, that one is called Upadhi, Sanskrit word Upadhi.
[SPEAKER_01]: Remember, this is a technical use in Vedanta.
[SPEAKER_01]: It is a different meaning in the Niyaya philosophy.
[SPEAKER_01]: It is a different meaning in the different, in Sanskrit language as such.
[SPEAKER_01]: It is a different meaning in many other Indian languages, somebody told me in Marathi it means an obstruction, Upadhi means an obstruction or some problem to be overcome, you know, Upadhi obstruction, yes, in Bengali and Hindi it will mean a title, a qualification.
[SPEAKER_01]: So people write, MABA and all of that, and at one time nowadays, everybody's MA or BA, I heard of someone neighbor when I was growing up.
[SPEAKER_01]: I didn't see it, when I heard it from my parents.
[SPEAKER_01]: So very proudly this gentleman had written such and such person, and BA within small letters in the brackets failed.
[SPEAKER_01]: just that he had appeared for the examination and he had taken the examination, that was a great qualification, it is called an upali, whether you pass or fail, it is an upali, whatever the qualification is, but here in Vedanta
[SPEAKER_01]: The meaning is something which does not exist in the crystal, but it is as if transferred into the crystal.
[SPEAKER_01]: And it is experienced as such.
[SPEAKER_01]: The crystal appears to be yellow.
[SPEAKER_01]: The crystal appears to be green.
[SPEAKER_01]: The crystal appears to be like a flickering light also.
[SPEAKER_01]: Why am I saying this?
[SPEAKER_01]: Nothing of yourself.
[SPEAKER_01]: Not think.
[SPEAKER_01]: Apply the Vedantic reasoning.
[SPEAKER_01]: I am conscious, and whatever I am conscious of is the attribute transferred by the Upad he into me, apparently transferred.
[SPEAKER_01]: So imagine yourself, in fact, one of the later
[SPEAKER_01]: Lakshmi Dhrakavi, he writes in the Advaita Makaranda, the final verses, very, because he's a poet, he has a very involved poetic metaphor, that imagine a vast mountain of crystal, absolutely clear, and it's the evening sky, and imagine all the colours in the sky and how the clouds are being lit up by various colours and the colours are changing also, all
[SPEAKER_01]: But there is nothing in that vast crystal mountain except crystal, similarly imagine yourself the poet says to be visualized yourself to be this vast crystal mountain of consciousness.
[SPEAKER_01]: You don't have to visualize it or imagine it, it's not as hard to experiment, see that you are consciousness, are you not conscious right now?
[SPEAKER_01]: Yes.
[SPEAKER_01]: And this teaching about the Opadi tells you that whatever appears in you, whatever appears in you, whatever we are experiencing, whatever we are experiencing is like that yellow color in the crystal, is like that green color in the crystal, is like that flickering flame in the crystal.
[SPEAKER_01]: Here it is because of the proximity of the yellow flower or the leaf or the flame.
[SPEAKER_01]: But in you, the consciousness, there is no flame or flower or anything.
[SPEAKER_01]: It is because of the power of Maya that it appears in that way.
[SPEAKER_01]: What appears?
[SPEAKER_01]: You, yourself, appear in that way.
[SPEAKER_01]: So, what are the Upādhīs which appear?
[SPEAKER_01]: The body appears in you.
[SPEAKER_01]: And immediately, when we do not know this concept of the Upādhī, we will think, I, the consciousness, which I am, obviously I am conscious.
[SPEAKER_01]: Who did I sit?
[SPEAKER_01]: Just as one might think it's a yellow crystal or a green crystal or a crystal lit up by a flickering flame.
[SPEAKER_01]: Similarly, I think I am a conscious body.
[SPEAKER_01]: What is like the crystal?
[SPEAKER_01]: Consciousness.
[SPEAKER_01]: What is the body?
[SPEAKER_01]: Like the yellow color.
[SPEAKER_01]: I think I am a conscious body.
[SPEAKER_01]: No, I am not a conscious body.
[SPEAKER_01]: I am consciousness in which a body is appearing is being experienced.
[SPEAKER_01]: No, no, no.
[SPEAKER_01]: These are all Upadis, sensory activity.
[SPEAKER_01]: I am that limitless mass of consciousness in which experience is sensory experience is the same consciousness is now being limited by the presence of object of sight, the sensor gun of seeing and a mind which processes that visual information and an ego which owns it.
[SPEAKER_01]: And immediately I think, ah, who am I?
[SPEAKER_01]: I am the guy who's seeing all of you.
[SPEAKER_01]: But what is the truth?
[SPEAKER_01]: In me, the mass of consciousness, boundless mass of consciousness, appears all of this, the object of sight, appears the body, with its ends organ, the organ of sight, with its processing unit, the mind, and one function called the ego.
[SPEAKER_01]: which holds all of it.
[SPEAKER_01]: I am seeing all of this.
[SPEAKER_01]: The information from all of these appearances is transmitted through the eyes to these were mind and then the ego owns it.
[SPEAKER_01]: I am seeing and that's what I think is my identity.
[SPEAKER_01]: Who am I?
[SPEAKER_01]: I don't say I am that vast limitless consciousness in which displays appearing of people and a body and senses and a mind and an ego which is subject
[SPEAKER_01]: in Sanskrit, Pramata, the Novar, Pramana, Instrument of Knowledge, Pramaya, the objects of knowledge and giving rise to Pramaya, valid knowledge.
[SPEAKER_01]: But what is this teaching about Upādhi telling me?
[SPEAKER_01]: These are all Upādhi's.
[SPEAKER_01]: These are all limiting adjuncts, this English word, limiting English phrase, limiting adjuncts.
[SPEAKER_01]: how they limiting me, instead of seeing myself as unbroken consciousness, I now see myself as a knowing consciousness, as a seeing consciousness, using a body and instrument of knowledge and a mind and seeing something other than me outside me, clearly if I am the body then whatever I am seeing is outside me, from the body perspective, but from the consciousness
[SPEAKER_01]: Stand as the body, you will be in New York.
[SPEAKER_01]: Of course, New York is vast, and you are a little creature here.
[SPEAKER_01]: Stand as consciousness, where do you experience coming New York in consciousness?
[SPEAKER_01]: You might say, this is just playing with words Swami.
[SPEAKER_01]: New York is outside, and then it may be you are seeing it in consciousness.
[SPEAKER_01]: Outside and inside, are there not being experiencing consciousness also?
[SPEAKER_01]: If you take it seriously, you will see there is a vast depth to this assertion that isn't the whole universe being experienced in consciousness.
[SPEAKER_01]: Okay, so this is the idea of Upadhi, think of yourself as not the Upadhi, not the consciousness limited by the Upadhi.
[SPEAKER_01]: That's why they English term limiting a junk.
[SPEAKER_01]: Don't think of yourself as limited by the Upadhi.
[SPEAKER_01]: I am, what do I think of myself when I'm limited by the Upadhi?
[SPEAKER_01]: I am only recir, the eyes are the instrument of seeing and you are all the scene.
[SPEAKER_01]: I am only the hearer and the ears are the instrument of hearing and the sounds are all that
[SPEAKER_01]: or action, the talker, and the speaker.
[SPEAKER_01]: When I am also the words, I am also the people listening to the words, I am also this word in which this talking is going on, and I am none of it, because I am only this vast mass of consciousness.
[SPEAKER_01]: These are appearances.
[SPEAKER_01]: The crystal can say, no, no, no, I am not a yellow crystal or a green crystal.
[SPEAKER_01]: I am a crystal in which the yellow color is appearing, and even further, I am a crystal which is not yellow at all, even when the yellow color seems to be there in me, it seems to be there.
[SPEAKER_01]: Even when the world is appearing in you, Vedanta says it is not in you, like the color is not in the crystal.
[SPEAKER_01]: What is there in you?
[SPEAKER_01]: Only consciousness.
[SPEAKER_01]: What is there in consciousness?
[SPEAKER_01]: Only consciousness.
[SPEAKER_01]: Ta-da, ta-da, ta-da, burpur, jyokatyo.
[SPEAKER_01]: In Hindi, they say, the sadhus will say, you are packed tight with consciousness.
[SPEAKER_01]: If you say, no, there are many other things apart from consciousness, they are aren't.
[SPEAKER_01]: In the crystal, even if whatever appears in the crystal, it's only crystal through and through.
[SPEAKER_01]: It's not that there's a crystal when the yellow color appears, a little gap appears in the crystal into which the yellow color is introduced.
[SPEAKER_01]: No, no, no, no, no, it's a very nature of the crystal to appear in that.
[SPEAKER_01]: So, these, now don't ask, the yellow flower is outside the crystal.
[SPEAKER_01]: The crystal is put near it and therefore, the yellow color appears to the crystal.
[SPEAKER_01]: So, what is outside consciousness because of the universe appears, of which the universe is appearing in us, don't ask.
[SPEAKER_01]: Because the power of consciousness itself,
[SPEAKER_01]: They'll say, crystal is a jada inner thing.
[SPEAKER_01]: Therefore, you need something else outside to be reflected in the crystal.
[SPEAKER_01]: But consciousness is not inner thing.
[SPEAKER_01]: It appears to itself as its own Upathis.
[SPEAKER_01]: So, when we know this doctrine of the Opadi, we realize even by experiencing life, we are this vast mass of consciousness and only consciousness, nothing else.
[SPEAKER_01]: This vast crystal mountain.
[SPEAKER_01]: It's perfectly alright, when you the waker and you experience the waking universe, in the waking state, all due to Opadi's.
[SPEAKER_01]: The Upadhi called the mind is now in the waking state, so the vast mass of consciousness appears to be an waking individual experiencing a world of waking, and then the Upadhi called mind goes into sleep and dreams.
[SPEAKER_01]: When you have a dream world, in the same vast mass of consciousness appears, the person in the dream and the dream world, and then the Upadhi called mind goes into
[SPEAKER_01]: all through and through, you are this limitless light called consciousness.
[SPEAKER_01]: This is called asangarsastra, using the opa of the sense, go deeper, second deeper investigation.
[SPEAKER_01]: This was the first pass at it, pass at what, understanding asangarsastra, the acts of non-attachment.
[SPEAKER_01]: You are the ground of appearance, this is called Adhisthana.
[SPEAKER_01]: a desto and a dishthana.
[SPEAKER_01]: Superimposed and the ground of superimposition.
[SPEAKER_01]: You are the ground of superimposition.
[SPEAKER_01]: You are the ground on which the waker and the waking world appears and disappears.
[SPEAKER_01]: You are the ground in which the dreamer and the dream world appears and disappears.
[SPEAKER_01]: You are the ground on which the deep sleeper and the deep sleep experience world appears and disappears.
[SPEAKER_01]: Being the ground of all three, you are not attached to any of them, the waking worker and the waking world do not stick to you.
[SPEAKER_01]: You are not the Waker, you are not the waking world, but they do not exist apart from you.
[SPEAKER_01]: They do not stick to you, they will disappear.
[SPEAKER_01]: All that we consider our life, I, this guy and my life, my concerns, my projects, my dreams, my narrative, my grudges, my happiness, misery, all of it will disappear in a flick, when, when will that happen?
[SPEAKER_01]: Tonight, when I fall asleep, and to be replaced by a virtual world of dreams.
[SPEAKER_01]: And that will shut down also one.
[SPEAKER_01]: It will emerge into the subject and object will emerge into a blankness, uniform blankness.
[SPEAKER_01]: What is that?
[SPEAKER_01]: We all experience it, deep sleep.
[SPEAKER_01]: But what Vedanta points out, this is the second one, you are the Adhisthana, the ground of this appearance, the appearance and disappearance of the waking state, the appearance and disappearance of the sleep dream state, the appearance and disappearance of the deep sleep state.
[SPEAKER_01]: In fact,
[SPEAKER_01]: You are the ground of it, as much as gold is the ground of when you make out of it a golden bracelet and you melt it and you make out of it a golden necklace and you melt it and you make out of it a golden crown.
[SPEAKER_01]: What is the ground of all these ornaments, gold and what are these ornaments?
[SPEAKER_01]: You are imposing a name and a form and a function on it.
[SPEAKER_01]: And on what it is imposed, that one is called the ground, Adish Tana, you are the ground.
[SPEAKER_01]: And what is imposed on you, the gross universe, this one, this subtle universe, this one, dream state, the causal universe, deep sleep state, they are imposed superimposed on you.
[SPEAKER_01]: What do you mean the superimposed, what's the difference between imposition and superimposition?
[SPEAKER_01]: this is crucial.
[SPEAKER_01]: Imposition is like this.
[SPEAKER_01]: I impose the clock on the table.
[SPEAKER_01]: But superimposition is I mistake the rope for the snake.
[SPEAKER_01]: The rope is taken to be a snake.
[SPEAKER_01]: Miss taken to be a snake.
[SPEAKER_01]: That's called superimposition.
[SPEAKER_01]: Imposition you put one thing on the other.
[SPEAKER_01]: Superimposition you mistake one thing for the other.
[SPEAKER_01]: Remember, nobody's seeing the world is not there, but what we are saying is, what we sought earlier, I am this little being and there is a huge external universe apart from me.
[SPEAKER_01]: That is being denied.
[SPEAKER_01]: What is not denied is the experience of the world.
[SPEAKER_01]: Nobody will deny if you put the crystal, I shouldn't use the crystal example anywhere, that was Upadhi example.
[SPEAKER_01]: Nobody will deny that we didn't see a dream, but what is being said here is it was a dream.
[SPEAKER_01]: what it seemed like in the dream is not true.
[SPEAKER_01]: In the dream what did it seemed like?
[SPEAKER_01]: It seemed like I am inhabiting a big world.
[SPEAKER_01]: I am there.
[SPEAKER_01]: Other people are there.
[SPEAKER_01]: Stuff is happening.
[SPEAKER_01]: When I wake up, oh it was a dream.
[SPEAKER_01]: The whole so-called big world was in my mind.
[SPEAKER_01]: I imagined it in my mind.
[SPEAKER_01]: And whatever happened, never really happened.
[SPEAKER_01]: It's all imagined, dreamt up in the mind.
[SPEAKER_01]: Now I don't deny that I saw a dream.
[SPEAKER_01]: But it's a dream.
[SPEAKER_01]: That's my understanding of it.
[SPEAKER_01]: Similarly here, the universe is a super-imposition on you.
[SPEAKER_01]: What are you?
[SPEAKER_01]: You are the ground of this super-imposition.
[SPEAKER_01]: You are existence consciousness, please.
[SPEAKER_01]: You are that vast mass of consciousness.
[SPEAKER_01]: and you take yourself to be a physical universe and a body and a mind and a subtle universe of dreams and a causal universe of blankness of the deep state, the seed state.
[SPEAKER_01]: The causal, subtle and gross universes are superimpositions on the ground which is consciousness, which is another fantasy we are saying, consciousness itself appears as in all those ways.
[SPEAKER_01]: make it more radical, you yourself, the true you, the capital you, appear as your universe.
[SPEAKER_01]: What is that capital you?
[SPEAKER_01]: Consciousness, not the body with consciousness.
[SPEAKER_01]: Consciousness, experiencing body mind and universe.
[SPEAKER_01]: This is the Adhisthana, Adhya's, Adhya's, the super-imposition and ground of super-imposition.
[SPEAKER_01]: Universe is super-imposition and you are the ground of super-imposition.
[SPEAKER_01]: So, remember what we are trying to understand, the acts of non attachment, now you see that which is super imposed does not affect the ground, the ground is completely non attached to what is super imposed.
[SPEAKER_01]: Nothing here in this world of the waking, nobody, here, no property here, nothing that happens here, no, the physical body itself, our memories, ideas, nothing will stick to you.
[SPEAKER_01]: The moment disappears and goes into a dream universe, none of this is there in you, the consciousness.
[SPEAKER_01]: And then the dream universe disappears in deep sleep, none of it is here.
[SPEAKER_01]: It's all replaced by uniform blankness.
[SPEAKER_01]: And then again, it's cycle spec.
[SPEAKER_01]: At no point was this actually in you, hence you are detached.
[SPEAKER_01]: It is nothing, absolutely nothing.
[SPEAKER_01]: And therefore, what happens?
[SPEAKER_01]: Go into depression.
[SPEAKER_01]: No.
[SPEAKER_01]: Sukhram Chara stavakrases, live happily then.
[SPEAKER_01]: Then life becomes a joy.
[SPEAKER_01]: Everything becomes a joy.
[SPEAKER_01]: Everything becomes a joy, everything becomes peace, everything becomes oneness, because they are all one with who are all these.
[SPEAKER_01]: They are saying, if they are superimpositions in you, then they are false, they are not false, they are you.
[SPEAKER_01]: In the, oh, I'm keep going to the crystal example.
[SPEAKER_01]: No, I should not go there.
[SPEAKER_01]: So, par the example.
[SPEAKER_01]: Go to the dream example.
[SPEAKER_01]: The dream example is a good superimposition example.
[SPEAKER_01]: Whatever you see, whoever you see in the dream is you really.
[SPEAKER_01]: Don't make the mistake of dismissing them as, oh, they're all false.
[SPEAKER_01]: I am real.
[SPEAKER_01]: No, that way lies alienation.
[SPEAKER_01]: Unhappyness.
[SPEAKER_01]: There as real as we.
[SPEAKER_01]: They are me.
[SPEAKER_01]: I am appearing as all of that.
[SPEAKER_01]: So superimposition and ground of superimposition, this is one way of understanding the acts of detachment, asung, asung, asung, ashastra, the acts of detachment, another way of understanding the same thing in that second point itself.
[SPEAKER_01]: Superimposition, ground of superimposition, the ground of superimposition is completely unattached to what is superimpose.
[SPEAKER_01]: The rope appears as sometimes the snake.
[SPEAKER_01]: Sometimes the somebody said I saw it as a garland.
[SPEAKER_01]: I thought it was a garland.
[SPEAKER_01]: Somebody said no.
[SPEAKER_01]: There's a classic example in Sanskrit text.
[SPEAKER_01]: It's a crack on the earth.
[SPEAKER_01]: Earth is very dry without rain.
[SPEAKER_01]: The earth has cracked in the semi-darkness.
[SPEAKER_01]: We see somebody says there's a rope there.
[SPEAKER_01]: There's a snake there.
[SPEAKER_01]: Somebody says there's a garland discarded from the temple.
[SPEAKER_01]: Somebody says no, it's a crack in the earth.
[SPEAKER_01]: Sarpa, Malah, Bucydra, Insanskrit, but what is it all the time?
[SPEAKER_01]: It's a rope, when you go closely and investigate, it's just a piece of rope.
[SPEAKER_01]: Now neither the snake nor the garland nor the crack on the earth has any influence on the rope.
[SPEAKER_01]: The rope is completely unattached, it is completely unattached to the snake, the garland and the crack on the ground.
[SPEAKER_01]: In the same way, whatever is superimposed on you in you, the pure mass of pure consciousness,
[SPEAKER_01]: do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do you, do
[SPEAKER_01]: So the ground, another we are looking at it, this is the causality we are looking at it.
[SPEAKER_01]: The general idea and science and religion also, in science, cause give rise to effect.
[SPEAKER_01]: So something, as given rise to this effect, there was milk, it became yogurt or curd.
[SPEAKER_01]: There was a seed, it became the tree.
[SPEAKER_01]: So from what has this universe come?
[SPEAKER_01]: Let's say there is a cause.
[SPEAKER_01]: Science will say it's the Big Bang.
[SPEAKER_01]: Although I heard recent peer interview with Roger Penrose he's saying I was committed to the steady state theory of the universe and I thought the universe had originated with the Big Bang, but now I realized I'm more inclined to believe that there was something before the Big Bang also that it's going in cycles.
[SPEAKER_01]: So, there is a cause and there is an effect, and the cause is transformed into the effect.
[SPEAKER_01]: Things happen.
[SPEAKER_01]: I was in U.T.
[SPEAKER_01]: Austin, there were very famous physicists at one time, many of us have read his book, Steve Weinberg, he was a Nobel laureate, the first three minutes.
[SPEAKER_01]: So, what happened in the initial time after the Big Bang, transformed, the cause is transformed into the effect.
[SPEAKER_01]: And the idea is also in Vedanta, other schools of non-duals, not the non-duals, the dualistic schools of Vedanta.
[SPEAKER_01]: There is God, there is Brahman, the creator of the universe.
[SPEAKER_01]: And somehow, either Brahman is transformed into the universe, or a power of Brahman is transformed, basically God the creator, God the sustainer, God the destroyer, cause and effect.
[SPEAKER_01]: This is causality.
[SPEAKER_01]: This is one theory of causality, called the transformation theory,
[SPEAKER_01]: the theory of causality which holds that the cause is transformed into the effect.
[SPEAKER_01]: God or some part thereof or some aspect thereof, there is some real creative activity going on, and then there is a transformation into the universe.
[SPEAKER_01]: Vedanta does not see that.
[SPEAKER_01]: Vedanta, Advaita Vedanta, Nondval Vedanta says, holds on to a different theory of the universe.
[SPEAKER_01]: The colors of the sky and the clouds appearing in the vast mass of crystal, in the dream, the world appearing in the dream, the snake appearing in the rope, did the rope get transformed into the snake, did you actually become transformed into the world of dreams, did it really happen?
[SPEAKER_01]: No.
[SPEAKER_01]: did the vast mass of crystal in which the clouds, colorful clouds, did it actually become colored by those clouds?
[SPEAKER_01]: No.
[SPEAKER_01]: Nothing, no transformation, was there in transformation in the crystal mountain?
[SPEAKER_01]: No.
[SPEAKER_01]: No actual transformation.
[SPEAKER_01]: Then what has happened?
[SPEAKER_01]: apparent transformation, appearance, the cause appears as the effect, the rope appears as the snake, the transparent clear mountain crystal mountain appears as the dazzlingly colorful display.
[SPEAKER_01]: The dreamer alone appears as the dream world and himself or herself in the dream.
[SPEAKER_01]: This appears cause appearing as the effect, the technical part for this is Viver Tawada.
[SPEAKER_01]: So, the two Sanskrit words, two theories of causation, Parinamavada, Viver Tawada.
[SPEAKER_01]: Here is a certain insight.
[SPEAKER_01]: If the cause is an object, the effect will be an object and the causality will be transformation.
[SPEAKER_01]: Object will be transformed into another object.
[SPEAKER_01]: If the cause is consciousness,
[SPEAKER_01]: The effect will be an appearance and consciousness will appear to itself as its effect without transforming anything.
[SPEAKER_01]: What does consciousness do?
[SPEAKER_01]: Consciousness does not change consciousness appears again as a matter of see it in your own experience.
[SPEAKER_01]: Often only in our language, it's full of inconsistency and confusion.
[SPEAKER_01]: We talk about transformation of consciousness, it's a term thrown around easily.
[SPEAKER_01]: Because in common parlance consciousness means mind.
[SPEAKER_01]: So if they're mind, it means personality, can personality be transformed of course, can mind be transformed of course, every moment to moment is being transformed.
[SPEAKER_01]: But distinct from mind and personality and body, consciousness itself does not, it's not, it does not lend into to transformation to any change.
[SPEAKER_01]: Why change is observed, experienced in consciousness.
[SPEAKER_01]: If it's experienced in consciousness, by consciousness, in that case it must be an object to consciousness.
[SPEAKER_01]: It's not a change in consciousness, it's a change observed in consciousness of object to consciousness.
[SPEAKER_01]: So consciousness is not transformed into its effects, consciousness appears as its effect to sum it up the insight.
[SPEAKER_01]: If you're talking about causality in the world of objects, jada, then it will be perina of transformation.
[SPEAKER_01]: If you're talking about causality in terms of consciousness, then it will be weavered
[SPEAKER_01]: we have a appearance.
[SPEAKER_01]: The desert appears as the mirage.
[SPEAKER_01]: Why am I saying all this?
[SPEAKER_01]: Because the appearance cannot affect the reality.
[SPEAKER_01]: Appearance does not affect the reality.
[SPEAKER_01]: Shankaracharya says all the water in a mirage is not enough to wet one grain of the desert, one grain of sand in the desert.
[SPEAKER_01]: why water appears, why is in the sand wet, because they belong to two different levels of reality.
[SPEAKER_01]: In Vedantic terms, Bravaharika in the desert and the Miraj is, Bravaharika is the transactional reality called the desert and Prativahasika the illusory appearance called the Miraj.
[SPEAKER_01]: In this case, the Paramarthik, the absolute reality called consciousness and the
[SPEAKER_01]: Just as the mirage water cannot wet even one grain of sand in the desert, in the same way, nothing in this world is going to affect you, the consciousness in which the world appears.
[SPEAKER_01]: Therefore, just as the desert is unattached, a Sangha with regard to the mirage water, just as the rope is unattached with regard to the snake or the cracking the earth or the
[SPEAKER_01]: Just as you are attached, the wakeer is unattached to what he dreamt about.
[SPEAKER_01]: Similarly, you are unattached, and you are not attached to this universe which you experience.
[SPEAKER_01]: Why?
[SPEAKER_01]: Because it is a we work, the insensitive, we work and appearance, not a transformation.
[SPEAKER_01]: If it was a transformation, you would be affected, it is an appearance.
[SPEAKER_01]: You as consciousness are not affected by what you appear to yourself as, this is called Veverta and this is a deep understanding of asangasastha, see how deep it cuts.
[SPEAKER_01]: It reveres you.
[SPEAKER_01]: Just cut it off.
[SPEAKER_01]: The universe will you reply that thing, cut off this world appearance.
[SPEAKER_01]: It will still remain, but it will remain as you as an appearance in you and the appearance in you is nothing but you.
[SPEAKER_01]: When the crystal appears yellow, when you put it in front of a yellow flower, crystal appears yellow.
[SPEAKER_01]: It's not really yellow, but that yellow color appearing in the crystal, what is it?
[SPEAKER_01]: You can say it is an appearance or you can say if you go look a little deeper, it's just the crystal itself.
[SPEAKER_01]: Though it looks yellow there, it's exactly the crystal as it always was.
[SPEAKER_01]: Similarly, even when the world is appearing, people and objects and stuff and you are appearing and you are interacting with the world, what exists there?
[SPEAKER_01]: You, the capital you consciousness.
[SPEAKER_01]: So what is the word?
[SPEAKER_01]: You can call it an appearance or you can call it pure consciousness.
[SPEAKER_01]: You can say, I am none of these or I am all of this.
[SPEAKER_01]: This is the second pass at understanding the non-dual philosophy of a sangha sastra, the acts of non-attachment.
[SPEAKER_01]: One more, and then I'm done.
[SPEAKER_01]: This one is easier till now we are considering what the world is in you, the consciousness.
[SPEAKER_01]: Now we look at the consciousness itself and see that it cannot be attached.
[SPEAKER_01]: It's very simple.
[SPEAKER_01]: It's the idea of sakshi, pure consciousness.
[SPEAKER_01]: Think of it as a light.
[SPEAKER_01]: The light illuminates everything, it illuminates the dust without becoming dusty.
[SPEAKER_01]: It illuminates the lake, the water without becoming wet.
[SPEAKER_01]: The light illuminates everything, reveals it, and that's all it does, then the light is done.
[SPEAKER_01]: It does not partake of the properties of what it reveals.
[SPEAKER_01]: That's the example.
[SPEAKER_01]: U.S. Consciousness, Consciousness in fact is understood in Vedanta like a light.
[SPEAKER_01]: It's called prakasha, light.
[SPEAKER_01]: But in a special sense it does not mean the physical light.
[SPEAKER_01]: Anything that reveals something else is called a light.
[SPEAKER_01]: So this light, it reveals the room.
[SPEAKER_01]: It was in darkness, it is revealed by the light.
[SPEAKER_01]: Therefore this is called a light.
[SPEAKER_01]: But your eyes are the light of this light.
[SPEAKER_01]: If you close your eyes, you will not be able to see the light or what it reveals.
[SPEAKER_01]: Only when you open your eyes, you can see the light and the world revealed by the light.
[SPEAKER_01]: So, our eyes are the light of this physical light.
[SPEAKER_01]: But if you are not attending, if I have got my eyes open, but I am thinking of something else.
[SPEAKER_01]: Blank stare.
[SPEAKER_01]: Then, my mind is not connected to my eyes.
[SPEAKER_01]: The mind is the light of the eyes, because even the eyes are open, the ears are open.
[SPEAKER_01]: I will not see, I will not hear, because my mind is elsewhere.
[SPEAKER_01]: So, the mind is the light of the senses.
[SPEAKER_01]: The senses are the light of the world.
[SPEAKER_01]: They reveal to a sight, sound, color, taste, touch.
[SPEAKER_01]: And the mind is the light of the senses, because all the information dumped in the mind by the senses is revealed only when we pay attention.
[SPEAKER_01]: and consciousness is the light of the mind.
[SPEAKER_01]: What is the light of consciousness?
[SPEAKER_01]: Nothing.
[SPEAKER_01]: Consciousness is the only one which is self-luminous.
[SPEAKER_01]: That shining, everything else shines by its light, everything here is lit up.
[SPEAKER_01]: You shining, everything else shines after you, by your light, by your light, by you the light, everything here is lit up.
[SPEAKER_01]: After consciousness, what shines, the mind shines, the senses shine, and the senses shining reveal the word.
[SPEAKER_01]: By its light, everything here is lit up.
[SPEAKER_01]: By the light of consciousness, everything here is lit up.
[SPEAKER_01]: Thus, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord, the Lord.
[SPEAKER_01]: Imagine, I mean, remember it's not just a physical light with being talked about, not only you see, but you hear, smell, taste, touch, we speak, we engage with the world, we understand it through science and logic and all of that is light shining.
[SPEAKER_01]: Ghyanam, Ghyanam, Ghyanam, Ghyanam, Riri service, Yadhishthira, 13 chapter.
[SPEAKER_01]: Because the secretion says, it is the light of lights, forever beyond darkness.
[SPEAKER_01]: It is knowledge.
[SPEAKER_01]: It is that which has to be known, and it can be known only through knowledge.
[SPEAKER_01]: Where is this amazing thing?
[SPEAKER_01]: It's shining in the hearts of all beings, as consciousness.
[SPEAKER_01]: So, how is it pertinent?
[SPEAKER_01]: The light is always not attached.
[SPEAKER_01]: So, you being the light, you are a Sangha, you are a Sangha, a Sangha means non-attach.
[SPEAKER_01]: So, this is the deep meaning of the application of the acts of non-attachment, the philosophical and non-dual philosophical side of it.
[SPEAKER_01]: Three points, remember, one first point, Upaadhi.
[SPEAKER_01]: You can remember it by just by the words, Upaadhi.
[SPEAKER_01]: Remember the crystal mountain and the display of clouds and colors in it.
[SPEAKER_01]: Second, remember the Adhisthana Adhyasa, the Viva-tha, the two sides of the same thing.
[SPEAKER_01]: There is a huge amount of philosophy packed into it.
[SPEAKER_01]: First is Adhyasa, whole Adhyasa Bharsya will be there.
[SPEAKER_01]: They will essay on superimposition.
[SPEAKER_01]: You are the ground of the superimposition, you are the primal ground of primordial ground of being which when understood, when not understood appears as some saw or the upside down tree of some saw, when understood, when realized in your real nature, when you can live it, then it appears as moksha.
[SPEAKER_01]: By the way,
[SPEAKER_01]: non-attached, so that primordial ground of being, that vast mass of consciousness that you is not affected either by samsara or moksha, you are not affected by samsara, and you are not affected by moksha also, only the one who is affected by samsara will be relieved by moksha.
[SPEAKER_01]: but you will realize that you are never affected by some sorrow and therefore you are not affected by moxha.
[SPEAKER_01]: Then you will after retaining moxha, you will sing like Shankaracharya.
[SPEAKER_01]: Nadharmonacharthonakamo, namoxha.
[SPEAKER_01]: I do not want objects of pleasure, of power or wealth, or I do not want the goal of attaining heaven through Dharma.
[SPEAKER_01]: I do not even want moxha.
[SPEAKER_01]: Why?
[SPEAKER_01]: Tidana Nanda Rupa Shivoham Shivoham.
[SPEAKER_01]: I am the vast mass of consciousness.
[SPEAKER_01]: I am Shiva.
[SPEAKER_01]: I am Shiva.
[SPEAKER_01]: Therefore, this is called.
[SPEAKER_01]: super-imposition, ground of super-imposition, or we work apparent cause, apparent trans, the trans, the cause, which appears as the effect, not transformed into the effect, we work.
[SPEAKER_01]: Third point, very simple, you are light and light is always non-attached, a song, a
[SPEAKER_01]: Our so-called attachment, which suffer from attachment to the world, we suffer from this clinging, the clinging is a delusion.
[SPEAKER_01]: Think about it.
[SPEAKER_01]: What clings to you?
[SPEAKER_01]: Nobody clings to you.
[SPEAKER_01]: We are trying to cling on to people and objects.
[SPEAKER_01]: They are all fleeting, continuously moving.
[SPEAKER_01]: And nobody will cling to us.
[SPEAKER_01]: Nothing in this world will cling to us.
[SPEAKER_01]: Not even the body which seems to have been there from our very birth, it is changing continuously.
[SPEAKER_01]: And you will realize, suddenly after 40.
[SPEAKER_01]: Oh, it's a downward slide then.
[SPEAKER_01]: You realize then the body is giving you early warning.
[SPEAKER_01]: I'm going.
[SPEAKER_01]: So the body does not cling to you.
[SPEAKER_01]: This is when Sadhu asked, whom does the body belong to?
[SPEAKER_01]: Your father or mother who have given birth to you.
[SPEAKER_01]: Does the body belong to your wife or husband?
[SPEAKER_01]: Does the body belong to your children or grandchildren?
[SPEAKER_01]: Does the body belong to your employer whom you work for?
[SPEAKER_01]: In my boss might say, I have only her but does it belong to the employer?
[SPEAKER_01]: and they say, he is Hindi very powerful language, punch and language almost.
[SPEAKER_01]: Does it belong to that pile of wood which is waiting for you, which very cremated or that earthen grave which is waiting for you, where the worms waiting to feed on it, whom does the body belong to?
[SPEAKER_01]: To whom?
[SPEAKER_01]: The body doesn't stick to you.
[SPEAKER_01]: It floats continuously floating away.
[SPEAKER_01]: the eyes are seeing.
[SPEAKER_01]: What does what which sight has stuck to the eyes?
[SPEAKER_01]: We are seeing.
[SPEAKER_01]: What is it that you are seeing as ever stuck to the eyes?
[SPEAKER_01]: Nothing.
[SPEAKER_01]: You have seen thousands of things today itself.
[SPEAKER_01]: Tell me one thing which is stuck to the eyes which are continuously seeing.
[SPEAKER_01]: No.
[SPEAKER_01]: You will be alarmed if it that happens.
[SPEAKER_01]: Nothing sticks to us from the child
[SPEAKER_01]: No, no sound we have heard has ever stuck to our ears, no taste, we say it was so delicious as if it stuck to my tongue, even that most delicious taste, one minute, gone, smell, touch.
[SPEAKER_01]: None of them, not the most pleasant ones, not the most painful ones, or full ones, nothing is stuck to you.
[SPEAKER_01]: The senses are completely not attached to the objects of senses.
[SPEAKER_01]: Go deeper, the mind which thought which feeling has stuck to you, nothing.
[SPEAKER_01]: Not a single thought, not a single feeling, our memories are very weak and wait till
[SPEAKER_01]: Nothing will stick, nothing, and we think it's a terrible loss, it is not, it's a great blessing.
[SPEAKER_01]: Yes, a great blessing I remember, when we in the monastery, when I first became a monk,
[SPEAKER_01]: So our head Swami, we would joke.
[SPEAKER_01]: There are two monks here who should be hard of hearing.
[SPEAKER_01]: Something should not enter their ears.
[SPEAKER_01]: The cashier monk and the kitchen monk.
[SPEAKER_01]: Because the kitchen everybody is grumbling about food.
[SPEAKER_01]: Nobody is ever satisfied.
[SPEAKER_01]: They should be hard of hearing.
[SPEAKER_01]: I should not go again.
[SPEAKER_01]: Should nothing should stick.
[SPEAKER_01]: And the cashier monk, everybody is asking for more money.
[SPEAKER_01]: The cashier should be hard of hearing.
[SPEAKER_01]: I can't hear you.
[SPEAKER_01]: Nothing should stick.
[SPEAKER_01]: but deepest of all is consciousness itself, which you are, which I am.
[SPEAKER_01]: Nothing sticks to it.
[SPEAKER_01]: Why does nothing stick to it?
[SPEAKER_01]: Remember, Upadhi, Sarva, Rishthana, Rishthana, Dhyasa, Rishthana, Vyavarta, Sakshi, because of these three reasons.
[SPEAKER_01]: Nothing sticks to it.
[SPEAKER_01]: These are the deep reasons, philosophical reasons, metaphysical, ontological reasons, find nothing sticks to it.
[SPEAKER_01]: They cannot
[SPEAKER_01]: because they are Upadis, because they are superimpositions, because they are apparent transformations, and because you are the witness of them all, they cannot stick to you.
[SPEAKER_01]: Nothing.
[SPEAKER_01]: Practically, you have to apply it a song in day-to-day life.
[SPEAKER_01]: It will save you.
[SPEAKER_01]: I remember the greatest monks who it was my great good fortune, the grace of God that I became a monk, my initial years of training, where under this very great monk.
[SPEAKER_01]: So, somebody asked him once, So, I mean, what is your special Sadhana, your special practice immediately said, A Sangha, non-attachment.
[SPEAKER_01]: Remember the day he left the Ashram where he had worked, served for 18 years, so sincerely, day and and day out.
[SPEAKER_01]: I've seen, I saw it for the last two years of his day in that Ashram.
[SPEAKER_01]: The day he left everybody was going there to say goodbye and others had found out he's leaving.
[SPEAKER_01]: He didn't even tell anybody.
[SPEAKER_01]: He's going to, he's promoted to a higher hierarchy, higher
[SPEAKER_01]: And so, people, the workers, teachers, people came with gifts.
[SPEAKER_01]: He was polite, spoke the last words, before he departed.
[SPEAKER_01]: And when I noticed, when he went to his room, from the office, after meeting everybody, all those gifts stayed in that office.
[SPEAKER_01]: He didn't take a single thing with him from there.
[SPEAKER_01]: So, detachment, when you walk out, you walk out,
[SPEAKER_01]: Their appearance, why will you stick to something which does not stick to you at all?
[SPEAKER_01]: Sri Ramakrishna is beloved mother Kali Daksheeneshwar, the dearest place to him in the world, whole wide world.
[SPEAKER_01]: One day, the owner of the machine issue, the family which owned, they had said something about some of the workers.
[SPEAKER_01]: By mistake, it was said to Sri Ramakrishna that the, the, the, the, the, the, the, the, the, the, the, lads, the landlords here who owned the place, they don't want you around, you know, the sort of, they've indicated.
[SPEAKER_01]: It was not meant for Sri Ramakrishna, it was meant for somebody else.
[SPEAKER_01]: But the moment the Ramakrishna heard this, the moment he heard it, he was sitting down in his room talking with somebody and this talk came up.
[SPEAKER_01]: They don't really want you here.
[SPEAKER_01]: He got up, he put a cloth over his shoulder and started walking towards the gate.
[SPEAKER_01]: Didn't take a single thing from there.
[SPEAKER_01]: And people found out about it and the lord, he heard about it and he came running and he fell at his feet and said, please forgive me, it was not meant for you.
[SPEAKER_01]: Even greater non-attachment notice, he walked out.
[SPEAKER_01]: When the fell at his feet and said, it is not meant for you, it is absolutely.
[SPEAKER_01]: He turned around came back and resumed the conversation as if nothing had happened.
[SPEAKER_01]: That is an even greater renunciation.
[SPEAKER_01]: See, at an instant.
[SPEAKER_01]: Who did he not love the place?
[SPEAKER_01]: Was he dismissive of it?
[SPEAKER_01]: Not at all.
[SPEAKER_01]: He loved it to bits.
[SPEAKER_01]: The next nation were because he was a bit mother-coli.
[SPEAKER_01]: Ramachandra.
[SPEAKER_01]: He is a crown prince of Ayodhya.
[SPEAKER_01]: And he is about to be crowned that.
[SPEAKER_01]: Next day.
[SPEAKER_01]: And overnight the whole political situation changes.
[SPEAKER_01]: The next day is told that you are banished for 14 years into the forest.
[SPEAKER_01]: And later on, Sita and Lakshmana just said that they would follow him.
[SPEAKER_01]: But at that moment, it was him, alone.
[SPEAKER_01]: And in the Ramnam which we chant there in the invoked reverses, it is said, he, who the night before was going to be the crown prince of Ayodhya.
[SPEAKER_01]: The next morning, he is banished to the forest.
[SPEAKER_01]: And it did not change the expression, the smile on his face.
[SPEAKER_01]: this thing did not change the smile on his face.
[SPEAKER_01]: His face did not become wham with, you know, affected with anxiety or sorrow, that Ramachandra I bow down to.
[SPEAKER_01]: Now, what is that Asanga?
[SPEAKER_01]: But on what basis?
[SPEAKER_01]: On the basis of being centered in any or divinity, in the centered in that limitless existence consciousness, please.
[SPEAKER_01]: All right.
[SPEAKER_01]: So, this is today it was all about Asanga Shastra, Om Shanti, Shanti, Shanti, Harihiyom, Tatsat, Shriram, Krishna, Rupan, Amastu.
[SPEAKER_01]: Please come with the basket.
[SPEAKER_01]: Naradeva Bhakti, Naradeva Bhakti, Naradeva Bhakti, Naradeva Bhakti, Naradeva Bhakti, Naradeva Bhakti, Naradeva Bhakti, Naradeva Bhakti will develop into that.
[SPEAKER_01]: Naradeva Bhakti, Naradeva Bhakti, which is not dependent on rituals, just intense love for God.
[SPEAKER_01]: Naradeva Bhakti is a part of Naradeva Bhakti.
[SPEAKER_01]: Yes.
[SPEAKER_01]: One, easy and sweet way to be detached.
[SPEAKER_01]: You know, all the four yoga sticks you to be asanga.
[SPEAKER_01]: I spoke about it three ways from Vedantik, the path of knowledge.
[SPEAKER_01]: But meditation also increases the quality of detached emptiness.
[SPEAKER_01]: It's a flickering mind which is attached.
[SPEAKER_01]: It's a still mind is detached.
[SPEAKER_01]: One powerful and sweet way of becoming detached of implementing non-attachment in your life is to be attached to God.
[SPEAKER_01]: Intense one-pointed attachment to God will make you completely detached from the world.
[SPEAKER_03]: Yes.
[SPEAKER_03]: Thank you.
[SPEAKER_03]: I'm still a little confused about Ubadhi.
[SPEAKER_03]: When you describe the consciousness is the light of the mind, can you explain that in like how does that relate to Ubadhi where, because you were describing the example of the color appearing in the crystals, I'm just confused about that.
[SPEAKER_01]: Flink of consciousness as a light, as the crystal, let's think of consciousness as the crystal, and word body, mind, senses, all of that as the color which is appearing in the crystal.
[SPEAKER_01]: In the case of the crystal, there is something outside which appears in the crystal as that color, which appears, it does not really transfer, which appears to transfer the yellow flower, appears to transfer its property, yellow color to the crystal.
[SPEAKER_01]: without actually transferring.
[SPEAKER_01]: The crystal is not stained by it.
[SPEAKER_01]: Similarly, Maya appears to generate a world body mind personality in that impersonal consciousness which you are.
[SPEAKER_01]: And this is not only to be grasped, more and more to look at our own experience and say, yes, yes, let's true.
[SPEAKER_01]: And then when the world troubles us, use the axe of
[SPEAKER_01]: or non-attachment, a sun-garshastro.
[SPEAKER_01]: I am the limitless consciousness in these things are appearing.
[SPEAKER_01]: These are appearances.
[SPEAKER_01]: They are because of the Upādi of the body bind.
[SPEAKER_01]: Why do I feel sick and miserable?
[SPEAKER_01]: Because of the appearance of the Upādi.
[SPEAKER_01]: In the body Upādi appears, it will appear along with its old age disease and all of that.
[SPEAKER_01]: But they are appearances.
[SPEAKER_01]: They are because of the Upādi called the body.
[SPEAKER_01]: The disease is in the body.
[SPEAKER_01]: The pain is in the body.
[SPEAKER_01]: Or maybe at most in the prana, not in me the consciousness, though it appears in me the consciousness, just like the yellow flower in the crystal cut with the help of that Keep cutting.
[SPEAKER_01]: That's the practice.
[SPEAKER_01]: Whenever you run up into trouble Think of the Opadi, think how the yellow flower yellow color appeared in the crystal without at all being in the crystal and then notice is it not the these things are being experienced in me the consciousness
[SPEAKER_01]: is it not a fact?
[SPEAKER_01]: And then what is the status of these things?
[SPEAKER_01]: You might say, yeah, it's being experienced and that's why I'm miserable.
[SPEAKER_01]: No.
[SPEAKER_01]: If you were the body with consciousness, you have a right to be miserable.
[SPEAKER_01]: But you were consciousness, and you're saying, oh my skin has become wrinkled.
[SPEAKER_01]: We were consciousness, consciousness doesn't have a skin.
[SPEAKER_01]: Not can that skin get wrinkled?
[SPEAKER_01]: Consciousness doesn't get wrinkled.
[SPEAKER_01]: So they are appearances you in you, the consciousness.
[SPEAKER_01]: You cut it there.
[SPEAKER_01]: I'm fine.
[SPEAKER_01]: I'm the non-wrinkled, non-wrinkled, label consciousness.
[SPEAKER_01]: Hehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehe
[SPEAKER_01]: Consciousness does not get depressed, mind gets depressed.
[SPEAKER_01]: Consciousness does not get anxious.
[SPEAKER_01]: Consciousness reveals the anxiety in the mind or if the language of the body.
[SPEAKER_01]: Because of the mind as the upper body, anxiety seems to appear in consciousness.
[SPEAKER_01]: I become conscious of anxiety, which it's the mind belongs to the mind.
[SPEAKER_01]: Mind itself is an appearance.
[SPEAKER_01]: Not me.
[SPEAKER_01]: Not me.
[SPEAKER_01]: Do I
[SPEAKER_03]: Just a follow-up question to that, so then when you use the, how does that apply when you're using the mind to understand consciousness?
[SPEAKER_01]: Can you clarify?
[SPEAKER_03]: So, if consciousness is the light of the mind,
[SPEAKER_01]: I guess the way asking that how if consciousness is light of the mind then how can mind understand consciousness?
[SPEAKER_01]: Is that what you're asking?
[SPEAKER_01]: Yes No problem at all I always give this example of when you say I am happy
[SPEAKER_01]: Who's saying it actually?
[SPEAKER_01]: I am happy.
[SPEAKER_01]: It's the tongue and the voice box and the whole vocal instrument which is saying I am happy But the tongue is not happy.
[SPEAKER_01]: The happiness is in the mind.
[SPEAKER_01]: The mind is using the tongue to express its happiness And because that's the job of the tongue.
[SPEAKER_01]: Now you cannot say it's alive because the tongue is not happy No, that's the way it's supposed to function the mind cannot speak by itself the mind uses the tongue as an instrument similarly The faculty of understanding is called Buddha the intellect
[SPEAKER_01]: Consciousness uses or uses in court and court, the intellect serves the purpose of consciousness by clarifying.
[SPEAKER_01]: And the clarification, as the confusion was illumined by consciousness, the clarification about consciousness is also illumined by consciousness.
[SPEAKER_01]: You will watch, you are the witness which watch the change in the state of the Buddha, from not understanding, to understanding, understanding about what about consciousness.
[SPEAKER_01]: But it is a deeper point here.
[SPEAKER_01]: Even there you are right, the Buddha or the intellect did not objectify consciousness.
[SPEAKER_01]: The moment we understand what consciousness truly is, it is the light of the intellect.
[SPEAKER_01]: It is not something revealed by the intellect.
[SPEAKER_01]: So the intellect can reveal stuff.
[SPEAKER_01]: So about consciousness, intellect can only clear up a pre-existing confusion in the intellect about consciousness.
[SPEAKER_01]: And then we'll realize even the intellect is being experienced because of me the consciousness.
[SPEAKER_02]: Yeah.
[SPEAKER_01]: The consciousness is never an object.
[SPEAKER_01]: Always remember, you the consciousness, you are not the body.
[SPEAKER_01]: I already say it's five knots.
[SPEAKER_01]: So we have to see, to understand consciousness, you have to understand the five nauties.
[SPEAKER_01]: The first, not the body, including not the brain.
[SPEAKER_01]: Second, consciousness is not the mind, thoughts, feelings, emotions, memories, those of which are generally understood as consciousness, in consciousness studies.
[SPEAKER_01]: Belantious is no, there are all objects appearances in and two consciousness.
[SPEAKER_01]: Third, very important, consciousness is not an object.
[SPEAKER_01]: It's not an object in the world, it's not an object of the senses, it's not an object of the mind, it's not an object of language, it's not an object of science, it's not an object of intellect.
[SPEAKER_01]: In fact, all of them are objects to consciousness, third, that's third not, not an object.
[SPEAKER_01]: The fourth not is consciousness is not many, objects are many, consciousness is not many.
[SPEAKER_01]: See how it follows, consciousness is not an object.
[SPEAKER_01]: If consciousness were many, then I am consciousness, suppose there is another consciousness, it will become an object to my consciousness, that can't be.
[SPEAKER_01]: So consciousness, not an object, consciousness is not many, it has to be one.
[SPEAKER_01]: And finally, consciousness is not dual or non-dual, which means there is those second reality apart from consciousness.
[SPEAKER_01]: All that appears as other than consciousness is a superimposition on consciousness, is consciousness itself appearing in those forms we were the an apparent transformation.
[SPEAKER_01]: So, five knots, not body, not mind, not object, not many, not dual.
[SPEAKER_01]: which means very interesting, when you say consciousness is not dual, then you look back upon what you had left behind, body and including the world, mind, object, others, they all become nothing other than consciousness than.
[SPEAKER_01]: When you say non-dual, first four, naithinate, naithi, last one, then you say iti, sarvam kalwitam, all of this becomes consciousness, interesting, fun, it's fun, all right.
[SPEAKER_01]: But you had a question.
[SPEAKER_00]: Thank you, Swami.
[SPEAKER_00]: This was very helpful for me because this is my primaries' adenuts, not mine.
[SPEAKER_00]: But if I look at my adenuts, I think the weak point really is for me a sense of complacency.
[SPEAKER_00]: I think I have time if I slack this week, I can pick it up next week or I can always make another resolution next year or something.
[SPEAKER_00]: I think I'm missing what the Buddha calls some dhammasam vega like a spiritual origin.
[SPEAKER_01]: There is a sense of urgency.
[SPEAKER_00]: Yes.
[SPEAKER_00]: How do we get there?
[SPEAKER_01]: There are sense of urgency in the necessary.
[SPEAKER_01]: Among the six parameters is the parameter of vigor, of energy, of dynamism.
[SPEAKER_01]: We must be a routes to a sense of urgency, the most urgent task.
[SPEAKER_01]: We have a human birth here, it's only in this birth, it is possible.
[SPEAKER_01]: Sri Ramakrishna is to give the example of the rhythm in a tabla.
[SPEAKER_01]: He would say, Dhametetala, Trital, the slow, Trital is not good in spiritual life.
[SPEAKER_01]: You must feel that I have to realize God in this very life itself.
[SPEAKER_01]: That sense of urgency bring it.
[SPEAKER_01]: Otherwise, at least we bring it, what will happen is otherwise nature will bring it.
[UNKNOWN]: Yes.