Gospel | Chapter 6: Oct 28, 1882 (Part 4) | Swami Sarvapriyananda

[SPEAKER_01]: So in this class, we read this book in the Gospel of Sri Ramakrishna, which is the translation of the Bengali Sri Ramakrishna Kathambita, the collected conversations of Sri Ramakrishna.
[SPEAKER_01]: reading together a more conversation.
[SPEAKER_01]: It's not exactly based on the class like the other texts.
[SPEAKER_01]: We are on date 28th October, 1882.
[SPEAKER_01]: non-dualism.
[SPEAKER_01]: The question was, this was on page 148.
[SPEAKER_01]: We were discussing it.
[SPEAKER_01]: Page 148.
[SPEAKER_01]: The question was, whether God has far enough forms and then he actually goes from there for discussion of dual dualism and non-dualism.
[SPEAKER_01]: So, very interesting discussion.
[SPEAKER_01]: The Brahmo devotee says has got forms or has he none.
[SPEAKER_01]: In Sri Ramakrishna says, I have read this earlier, but I'll read it again.
[SPEAKER_01]: No one can save it,
[SPEAKER_01]: that God is only this and nothing else.
[SPEAKER_01]: He's formless and again he has forms.
[SPEAKER_01]: For the bakta he assumes forms, but he is formless for the journey that is for him who looks on the world as a mere dream.
[SPEAKER_01]: The Bhaktafields that he is one entity in the world, another, therefore God reveals himself to him as a person, but the Gany, the Vedantists, for instance, always reasons applying the process of not this, not this.
[SPEAKER_01]: Through this discrimination he realizes by his inner perception that the ego and the universe are both illusory, like a dream.
[SPEAKER_01]: Then the Gany realizes that Brahman in his own consciousness, he cannot describe what Brahman is.
[SPEAKER_01]: Do you know what I mean?
[SPEAKER_01]: Think of Brahman, existence knowledge, bliss, absolute, as a short-list ocean, through the cooling influence as it were of the Bhaktas love.
[SPEAKER_01]: The water has frozen at places into blocks of ice.
[SPEAKER_01]: In other words, guard now and then assumes various forms for his lovers and reveals himself to them as a person.
[SPEAKER_01]: But with the rising of the sun of knowledge, the blocks of ice melt, then one does not feel any more that God is a person, not as he see God's forms.
[SPEAKER_01]: What he cannot, what he is cannot be described, who will describe him, he who would do so disappears.
[SPEAKER_01]: He cannot find his eye anymore.
[SPEAKER_01]: See, one misunderstanding about.
[SPEAKER_01]: The falsity of the world, which we avoid a Vedanta talks about, one misunderstanding is, oh, when the world is realized as false, Brahman is real, the world is false, you won't see the world anymore.
[SPEAKER_01]: Nothing will be seen anymore.
[SPEAKER_01]: Eyes won't see, ears won't hear.
[SPEAKER_01]: So there won't be any kind of experience anymore.
[SPEAKER_01]: Maybe there may be some kind of strange new experience, like maybe some people think of a vast light or something like that would be there.
[SPEAKER_01]: But no, that is not true.
[SPEAKER_01]: What is the falsity of the world?
[SPEAKER_01]: One good way of understanding it is that when we say in our day-to-day language, somebody is telling lies, somebody is saying something false.
[SPEAKER_01]: Look at these three categories.
[SPEAKER_01]: True speech, false speech, silence.
[SPEAKER_01]: So false speech is also speech.
[SPEAKER_01]: It's not silence.
[SPEAKER_01]: You are hearing something, and you know it's false.
[SPEAKER_01]: It's a line.
[SPEAKER_01]: Similarly, the falsity of the world is not like non-existence.
[SPEAKER_01]: When you say the world is when Adwaita says Vedanta says world is false, it's not that nothing exists, it's saying that everything is zero, no, no, no.
[SPEAKER_01]: When you say somebody is lying, you are saying that somebody is speaking, but what that person is speaking about is not true.
[SPEAKER_01]: When Vedanta says, the world is false, Vedanta says, there is an experience.
[SPEAKER_01]: There is some reality, but what we think we are experiencing, that's not true.
[SPEAKER_01]: There is a deeper truth to all of this.
[SPEAKER_01]: What is the deeper truth?
[SPEAKER_01]: God is the deeper truth, Brahman.
[SPEAKER_01]: To be more precise, Brahman is the deeper truth.
[SPEAKER_01]: I want to make a subtle distinction here.
[SPEAKER_01]: is the fall city of the world has people think what is the spiritual purpose behind teaching the fall city of the world apart from the metaphysics of it whether the world is actually real or Brahman is real or Brahman and the world are both real.
[SPEAKER_01]: The materialist says the world alone is real there is no such thing as Brahman or God or anything spiritual.
[SPEAKER_01]: the conventionally religious person says, God is real, world is real, this is a real world, we are not denying that and God is real.
[SPEAKER_01]: The non-dualist, the other way thing says, God is the non-dual reality, Brahman is the non-dual reality.
[SPEAKER_01]: So there is no second reality apart from God and all this which seems to be real therefore must be false.
[SPEAKER_01]: What is the purpose of teaching this falsity?
[SPEAKER_01]: Apart from metaphysics, epistemology and all that
[SPEAKER_01]: In Vedanta, contrary to understanding, one misunderstanding of Vedanta is the falsity of the word is that there is nothing, Vedanta says there is nothing.
[SPEAKER_01]: No, it does not mean there is nothing.
[SPEAKER_01]: There is something appearing as something else.
[SPEAKER_01]: Brahman is appearing as the word.
[SPEAKER_01]: Second misunderstanding is, people think falsity of the word has been taught again and again
[SPEAKER_01]: So world is false, so I should not be attracted to the world or so this raw graduation, this pool and towards the world, repulsion from the world, if I have, if I know the falsity of the world, then I will give up the world, I will have dispassion for the world.
[SPEAKER_01]: If someone realizes the falsity of the world, then the question of giving up the world or accepting the world will not arise anymore.
[SPEAKER_01]: If I realize that it's a false snake, it's not really a snake.
[SPEAKER_01]: Suddenly, it's real, it's a rope appearing as a snake.
[SPEAKER_01]: Then I'm not bothered.
[SPEAKER_01]: I will not run around trying to drive away the snake or go and kill the snake or run away from the snake.
[SPEAKER_01]: I know it's not there.
[SPEAKER_01]: So even if it appears, it's not a problem to me.
[SPEAKER_01]: when somebody realizes that
[SPEAKER_01]: the film they have been seeing, it's a film, you know it's a film, therefore you are not bothered trying to, you know, console the hero in the moments of grief, you are not bothered trying to fight against the some kind of the villain in the film.
[SPEAKER_01]: So it's the question of giving up
[SPEAKER_01]: in contrast, in dualistic philosophies, sometimes dualistic philosophies when they at all use the world faults, sometimes in language they say world is faults, what they mean is the world is impermanent and without value, God alone is permanent and has value.
[SPEAKER_01]: So, the world is there but it is impermanent and changing as we experience it and it is not worthwhile.
[SPEAKER_01]: Whatever it changes in the world is bound to betray you.
[SPEAKER_01]: It's there, but it will not give you satisfaction.
[SPEAKER_01]: It's bound to betray you.
[SPEAKER_01]: Ultimately, it will not lead to any kind of lasting peace or satisfaction.
[SPEAKER_01]: Hence, catch hold of God.
[SPEAKER_01]: Have dispassion for the world and passion for God.
[SPEAKER_01]: Varaga for the world and Raga attachment to the world.
[SPEAKER_01]: Where is an adwaita vedanta?
[SPEAKER_01]: That is not the goal.
[SPEAKER_01]: When the world is declared to be false, it's not only impermanent, it's an appearance.
[SPEAKER_01]: It's, you know, the difference between impermanence and false city, impermanence is, it was not there, it came about, and then it will not be there anymore.
[SPEAKER_01]: It was not there, now it has been created, it will be destroyed again.
[SPEAKER_01]: It was not there, it is born, and then it will die.
[SPEAKER_01]: This is impermanence, but false city is something different.
[SPEAKER_01]: even now it is not there but it is appearing and now after sometime it will need to be there not really appear it will earlier not there later also not there in between also not there but in between appearing for sometime is it possible of course it is possible we have a example of a classic example of a rope and snake you have the classic example of say a blue sky
[SPEAKER_01]: It was not there earlier at night, early in the morning, it's a bright blue sky, but it's actually not blue.
[SPEAKER_01]: It just looks blue.
[SPEAKER_01]: Even when it is looking blue, there's nothing blue there.
[SPEAKER_01]: If you go and scrub, you will not get, you know, blue color in your hands.
[SPEAKER_01]: If you, you know, or an airplane fly flying through the blue sky will not get dyed blue or something like that.
[SPEAKER_01]: There's no no actual blue color there.
[SPEAKER_01]: It just looks like that.
[SPEAKER_01]: And after some time as it becomes an evening or night, it will again, the blue color will go away.
[SPEAKER_01]: it was was not blue did not look like blue.
[SPEAKER_01]: It is still not blue but looks blue and again after some time it is still not blue and does not look blue anymore.
[SPEAKER_01]: That is falsity.
[SPEAKER_01]: It is not there but it appears like that.
[SPEAKER_01]: The technical definition of falsity in Adwaita Vedanta is so a tienta bhava adhikarana vhasamana thvam.
[SPEAKER_01]: Azikaranam means that it is a technical word.
[SPEAKER_01]: Azikaranam means where place where something resides.
[SPEAKER_01]: So you are in the house, the house is your Azikaranar right now.
[SPEAKER_01]: It's the locust, it's technically in English.
[SPEAKER_01]: It's locust, L.O.C.U.S., where something is.
[SPEAKER_01]: The book is on the table.
[SPEAKER_01]: The table is Azikaranar for this book now.
[SPEAKER_01]: I am sitting on the chair, the chair is Azikaranar for me.
[SPEAKER_01]: So where we are, where something is, that's called the Azikaranar.
[SPEAKER_01]: The base, the ground, the support is called Azikaranar.
[SPEAKER_01]: Now, suppose something is absent in the adhikarana, it's not there, yet it appears there, let me repeat it, X is not there in this adhikarana and yet it appears.
[SPEAKER_01]: In the adhikarana, which is the adhikarana rope, is there a snake there?
[SPEAKER_01]: No, but it looked like a snake, that snake is false.
[SPEAKER_01]: the snake which appeared where it is not there is false, the blue colour which appeared in the sky, which is actually not blue, there is no real blue colour there, it is false, it appears there, the water which appeared in the mirage in the desert, then what is the other colour in the desert, what is appearing water, is there really water there, no, but it is appearing there.
[SPEAKER_01]: that which appears in its own locusts are the corona without being there actually, that thing is called false.
[SPEAKER_01]: So, not that the desert is false.
[SPEAKER_01]: The desert is real, the water which appears in the mirage is false in the desert is false.
[SPEAKER_01]: The sky is real, but the blue color which appeared that the it is a blue sky that blueness there is false.
[SPEAKER_01]: The rope is real, but the snake which appeared in the rope is false.
[SPEAKER_01]: This is an example.
[SPEAKER_01]: Now what Vedanta wants to say is even the sky and the desert and the rope, they are also all false because they are ground, brum and the ultimate reality.
[SPEAKER_01]: In that brum and there is no sky, there is no rope, there is no world, there is no subject, there is no object, there are no differences.
[SPEAKER_01]: It is uniform, existence, consciousness, place.
[SPEAKER_01]: All these differences which appear, but difference, I mean, human, animal, man, women, sky, earth, all these varieties of appearances.
[SPEAKER_01]: They're all appearing, but there's so much variety.
[SPEAKER_01]: Sites, bell, taste, touch, thoughts, feelings, emotions, good, but all these varieties actually not there.
[SPEAKER_01]: It is one existence consciousness place, but it appears like that.
[SPEAKER_01]: This is called falsity, in Agdvaitha Vedanta.
[SPEAKER_01]: What is the purpose?
[SPEAKER_01]: So in Dvaitha, in dualistic schools, the purpose of saying world is false will be to encourage a sense of dispassion.
[SPEAKER_01]: Don't be attached to this useless world, be attached to God.
[SPEAKER_01]: So take your rug from there and attach it to God.
[SPEAKER_01]: in adwaita Vedanta, the teaching of the falsity of the world is a very important point connected towards Ramakrishna Singh.
[SPEAKER_01]: The teaching of the falsity of the world is to point out the truth.
[SPEAKER_01]: What do I mean by that?
[SPEAKER_01]: See, if you ask, where is the rope, you see in the snake?
[SPEAKER_01]: Yes, that is not a snake, it is actually a rope.
[SPEAKER_01]: The snake is false, the rope is real.
[SPEAKER_01]: Where is the sky you are talking about?
[SPEAKER_01]: The colorless sky.
[SPEAKER_01]: You are seeing the blue sky above?
[SPEAKER_01]: Yes.
[SPEAKER_01]: It's actually not a blue sky.
[SPEAKER_01]: It's a colorless sky.
[SPEAKER_01]: The blueness of the sky is false.
[SPEAKER_01]: Where is this desert you're talking about?
[SPEAKER_01]: I'm seeing a lake.
[SPEAKER_01]: You're seeing a lake, but it's actually not a lake.
[SPEAKER_01]: It's a mirage.
[SPEAKER_01]: What you're seeing is the desert and the mirage is false.
[SPEAKER_01]: So, the falsity of the snake, the falsity of the blue sky, the falsity of the mirage is a way to point out the real rope, the real colorless sky and the real desert.
[SPEAKER_01]: Similarly, if you ask where is Brahman, you are talking about Brahman, where is Brahman?
[SPEAKER_01]: You are seeing a word?
[SPEAKER_01]: Yes.
[SPEAKER_01]: It is not a world, it is Brahman.
[SPEAKER_01]: The falsity of the world is a way of pointing out Brahman.
[SPEAKER_01]: How does this work?
[SPEAKER_01]: Because there's a rule.
[SPEAKER_01]: If something is false, it's indistinguishable from its ground.
[SPEAKER_01]: It's indistinguishable from its adhikarana.
[SPEAKER_01]: If the snake is false, it is indistinguishable from the rope.
[SPEAKER_01]: It is a rope only.
[SPEAKER_01]: If the water, the mirage is false, it's indistinguishable from the desert.
[SPEAKER_01]: It is the dry desert only.
[SPEAKER_01]: If the world is false, it is indistinguishable from the, it is nothing other than the other than Brahman.
[SPEAKER_01]: It is Brahman only.
[SPEAKER_01]: That is how you understand Brahman and Advaita Vedanta.
[SPEAKER_01]: That's why you see the teaching of the falsity of the world is very important in Advaita Vedanta.
[SPEAKER_01]: It's not a bad thing, it's a wonderful thing.
[SPEAKER_01]: It points out God.
[SPEAKER_01]: People are scared.
[SPEAKER_01]: Oh, these Vedanta, it's they make the world false.
[SPEAKER_01]: They are snatching my world away from me.
[SPEAKER_01]: My precious world.
[SPEAKER_01]: husband, wife, money, house, children, you, Vedantins, you are snatching everything away from me.
[SPEAKER_01]: Don't worry, nothing is being snatched away from you.
[SPEAKER_01]: As they are appearing, husband, wife, world, all of this will continue to appear with all its good and bad.
[SPEAKER_01]: You have the that appearance will continue as long as you're supposed to continue.
[SPEAKER_01]: But with the teaching of the falsity of the world, what happens is you now realize they are nothing other than Brahman, where you are experiencing husband, wife, house, um, sky, earth, money, children, good, bad, all of that is actually Brahman.
[SPEAKER_01]: Is actually existence consciousness, please, is actually God.
[SPEAKER_01]: In every experience,
[SPEAKER_01]: which we mistake it for the world, you're actually experiencing God.
[SPEAKER_01]: We are vividly experiencing the world.
[SPEAKER_01]: How can you say the world does not exist God alone exists?
[SPEAKER_01]: You're vividly experiencing the world.
[SPEAKER_01]: Yes, good.
[SPEAKER_01]: Then if you read Vedanta, if you understand Vedanta, then after that you cannot complain that I don't vividly experience God.
[SPEAKER_01]: Because this vivid experience of the world will then be the vivid experience of God.
[SPEAKER_01]: You cannot deny that God is being experienced.
[SPEAKER_01]: So this is the secret of Advaita Vedanta.
[SPEAKER_01]: Remember the definition.
[SPEAKER_01]: Sounds very technical, but it's a very simple definition.
[SPEAKER_01]: So Akhtyanthabhava Adikarana Bhasa Manutva Mithyatva.
[SPEAKER_01]: Mithyatva means falsity.
[SPEAKER_01]: What is falsity?
[SPEAKER_01]: Bhasa Manutva, appearing, appearing.
[SPEAKER_01]: What appearing?
[SPEAKER_01]: Adikarana, in one's locusts on the ground,
[SPEAKER_01]: it is appearing, but where, where it is not there.
[SPEAKER_01]: So, a tientabhava, where it is absolutely not there, I am not going into the technical meaning of a tientabhava, the different kinds of absences, where it is absolutely absent, in that place, in that location, in that
[SPEAKER_01]: If that happens, then it's called false.
[SPEAKER_01]: What is that?
[SPEAKER_01]: It could be the snake in the rock.
[SPEAKER_01]: It could be the water in the mirror.
[SPEAKER_01]: It could be the blue color in the sky.
[SPEAKER_01]: It could be a dream in the dreamers mind.
[SPEAKER_01]: There were no sky or earth or people or activities or good and bad.
[SPEAKER_01]: But we all have these experiences in the mind.
[SPEAKER_01]: You went and met your friend and had a talk, had a cup of coffee with your friend.
[SPEAKER_01]: there is nothing there.
[SPEAKER_01]: What you cite, you saw the friend, you talk, you might even remember what you talked about and then you see the cup of coffee, you are sitting in the sky and the earth is all there.
[SPEAKER_01]: It all appears, how can the in your head in the mind, how can there be a friend or a cup of coffee or the sky or the earth?
[SPEAKER_01]: Nothing is there, which is all appeared there, therefore you call it a dream.
[SPEAKER_01]: and you know it is false.
[SPEAKER_01]: Dream is false, but in the waking state, the same thing holds, not with the mind, but with consciousness, with being, with existence, with Brahman, it is in Brahman, this world is appearing.
[SPEAKER_01]: So this is the meaning of falseity of the world.
[SPEAKER_01]: But because whatever appears is indistinguishable, is nothing other than Brahman.
[SPEAKER_01]: This Ram Krishna is saying from the other side, he says, God alone, like the water appearing as the
[SPEAKER_01]: God alone appears in many forms, divine forms of Rama or Krishna or Vishnu or Durga or the firmless God worshiped by the Christians or the Muslims or the Brahmas.
[SPEAKER_01]: He's talking to the Brahmas.
[SPEAKER_01]: So the insisted God can't have a form.
[SPEAKER_01]: That's why the question came.
[SPEAKER_01]: God can't have a form.
[SPEAKER_01]: So we worship God.
[SPEAKER_01]: But they got worship God without form but with qualities.
[SPEAKER_01]: So, God has no form, but God is compassionate, loving, powerful, kind, just.
[SPEAKER_01]: So, this is the idea of God they have.
[SPEAKER_01]: That is, in technical terms, Saguna nirakad.
[SPEAKER_01]: Saguna nirakad, nirakad, formless.
[SPEAKER_01]: Saguna with attributes, with qualities.
[SPEAKER_01]: think of Brahman existence knowledge, bliss, absolute as a showedless ocean through the cooling influence as it were of the Bhaktas love, the water is frozen at places into blocks of rice.
[SPEAKER_01]: So whatever appearing, not only the divine forms of God which Sudham Krishna talks about, but all the secular, mundane forms of the world.
[SPEAKER_01]: what you see and hear and smell and taste and touch, same raman.
[SPEAKER_01]: Our own body, same raman, our own sensory system, same raman, our mind with its thoughts, emotions, ideas, memories, and ego, same raman.
[SPEAKER_01]: So, raman has become ego, no, ego, mind, sensory perceptions, memories, they're all appearances.
[SPEAKER_01]: Whatever we perceive is an appearance, not only that, I, the perceiver of the individual servo Priyananda, is also an appearance.
[SPEAKER_01]: Just like in your dream, you sat and had a cup of coffee with your friend, your friend, the cup of coffee and the place where you sat was an appearance, but you the one who was having the cup of coffee was also an appearance because you were sleeping in the bed and dreaming of trouble.
[SPEAKER_01]: What was the real you, the real you was sleeping in the bed and dreaming?
[SPEAKER_01]: The appearance was the one who was having coffee with the friend appearance.
[SPEAKER_01]: Similarly, here also, the world appearance is experienced by the individual appearance, the U, the Jiva.
[SPEAKER_01]: Both are appearances in Brahman, which is the real you.
[SPEAKER_01]: In the real you, in the real you who is unlimited existence consciousness place, is limited individual appears and the limited world appears and the limited individual experiences the limited world.
[SPEAKER_01]: All of this is Sram Krishnese saying, shoreless ocean.
[SPEAKER_01]: But when the forms, it's not that Brahman has become a person, table chair, cup of coffee, no.
[SPEAKER_01]: With the rising sun of knowledge, the blocks of ice melt, then one doesn't feel any more that God is a person, not as one, see God's forms, the world melts away.
[SPEAKER_01]: And so does God.
[SPEAKER_01]: personal God.
[SPEAKER_01]: But so does the individual also.
[SPEAKER_01]: What is left is unlimited existence consciousness please.
[SPEAKER_01]: But that was always there.
[SPEAKER_01]: And the world was not there.
[SPEAKER_01]: What he is cannot be described who will describe him.
[SPEAKER_01]: He who would do so disappears.
[SPEAKER_01]: He cannot find his eye anymore.
[SPEAKER_01]: This is difficult to understand but it is a fact.
[SPEAKER_01]: who realizes the dream is false is a good example to understand this who realizes that the dream is false it is the dreamer who wakes up realizes that dream is false not you the person in the who's having a cup of coffee with your friend you will not suddenly realize or the dream is false I am real
[SPEAKER_01]: No, as false as that friend cup of coffee and a dream world, you the one who's drinking that cup of coffee there in the dream world, that is false, but the ground of it is real.
[SPEAKER_01]: Just as the rope is real, the snake is false.
[SPEAKER_01]: Similarly, the ground of that is what the dreamer, you will wake up and sit up in your bed and say, oh, it was a dream.
[SPEAKER_01]: Now, in that case, the dream disappears, but in Adwaita Vedanta, it is not that the world will disappear.
[SPEAKER_01]: You will realize its faults and the world will go on.
[SPEAKER_01]: Then what will happen?
[SPEAKER_01]: Then it will be just like fiction.
[SPEAKER_01]: It will just like a movie, just like an appearance.
[SPEAKER_01]: You will have neither Raga nor Dvesha for it.
[SPEAKER_01]: This is the thing, Raga means the pull towards it and why Raga is the dispassion for it.
[SPEAKER_01]: That is a very preliminary idea.
[SPEAKER_01]: Here we are talking about very deep, very sophisticated concept, where you have neither Raga nor Dispression nor Dwaishya and Dipulsion for it.
[SPEAKER_01]: What Raga and Dwaishya do you have for a character in a movie or in a study book?
[SPEAKER_01]: You may enjoy the story.
[SPEAKER_01]: You may like one character.
[SPEAKER_01]: You may dislike another character, but at the same time, you know it's not a genuine real like or dislike, because those things are not there, they don't exist, it's fiction.
[SPEAKER_01]: or Brahmanalone exists.
[SPEAKER_01]: If one analyzes oneself, one doesn't find any such thing as I, take an onion, for instance.
[SPEAKER_01]: First of all, you peel off the red outer skin.
[SPEAKER_01]: Then you find thick white skin, peel these off one after another, and you won't find anything inside.
[SPEAKER_01]: In that state, man no longer finds the existence of his ego, and who is there left to seek it?
[SPEAKER_01]: Who can describe how he feels in that state, in his own pure consciousness, how about the real nature of Brahman?
[SPEAKER_01]: Once a soul doll went to measure the depth of the ocean, no sooner was it in the water than it melted.
[SPEAKER_01]: Now who was to tell the depth?
[SPEAKER_01]: So in that perspective, we can't talk.
[SPEAKER_01]: But from all the scriptures, the teachings of Advaitha and all have been designed
[SPEAKER_01]: It's not that somebody, you know, in Nirvi Kalpa Samadh, he's sitting there and writing a scripture now.
[SPEAKER_01]: After, again, the world appears, body appears, mind appears, and then you try to point it out.
[SPEAKER_01]: So all Advaita Vedanta, in its essence, is trying to point out.
[SPEAKER_01]: Mr. Ramakrishna talks about that state.
[SPEAKER_01]: That state, remember, again, to be very precise, it's not a state.
[SPEAKER_01]: It's not a state.
[SPEAKER_01]: Here is a crucial thing to understand about Advaita Vedanta.
[SPEAKER_01]: anything that it is a state is not a Dwaytha Vedanta.
[SPEAKER_01]: A Dwaytha Vedanta is not, she, anything that is an exclusive state apart from all other states is not a Dwaytha.
[SPEAKER_01]: It is not Samadhi, Nirvikalpa Samadhi, apart from all worldly perceptions and that is not a Dwaytha.
[SPEAKER_01]: When
[SPEAKER_01]: It is not that it is a state called Turea apart from waking dreaming deep sleep, we experience waking dreaming deep sleep and there is some Turea that state is Brahman that is the ultimate reality.
[SPEAKER_01]: No, it is that Turea in which appear and play around and disappear waking dreaming deep sleep, waking dreaming deep sleep are not apart from Brahman.
[SPEAKER_01]: So that Brahman in which waking dreaming deep sleep appear in disappear, that is called theory.
[SPEAKER_01]: It is not that there is the three states, one, two, three and there is a fourth one which is Brahman.
[SPEAKER_01]: No, that fourth one is the only one in which, first second and third appear in disappear, that fourth one is Brahman, that is the only reality that there is.
[SPEAKER_01]: It is not a separate state, if it was separate, it would be Brahman, it would be something
[SPEAKER_01]: It would become dualistic again.
[SPEAKER_01]: So, if one analyzes oneself, one doesn't find any such thing as I, this is actually, I gave a whole talk about this in Chicago.
[SPEAKER_01]: This Sunday.
[SPEAKER_01]: So, I mean, Ishadman ji, the Swami in charge of the Chicago Vedanta Society has to need to speak about.
[SPEAKER_01]: Sri Ramakrishna has a non-dualist.
[SPEAKER_01]: Sri Ramakrishna has a Vedantin.
[SPEAKER_01]: And I said, then, you can see the talk, I think it's on their, it is on their YouTube channel probably.
[SPEAKER_01]: Yes, it is, I think.
[SPEAKER_01]: There, I said, people think of Sri Ram Krishna as a simple devotee.
[SPEAKER_01]: Mother is there and I'm the child and that's, I'm the devotee of the mother.
[SPEAKER_01]: child and mother relationship.
[SPEAKER_01]: Yes, it is true, but he was a through a sorrow non-dualist.
[SPEAKER_01]: So, I mean Vivekan the says, people think I am a gani, personal knowledge, but I am a gani on the outside inside.
[SPEAKER_01]: I am very soft.
[SPEAKER_01]: I am all devotion love inside.
[SPEAKER_01]: But Sri Ramakrishna, he was to call him the old man.
[SPEAKER_01]: The old man is devotion on the outside, love on the outside, inside is all gana.
[SPEAKER_01]: He is bhakti on the outside, inside is all gana.
[SPEAKER_01]: And then I quoted from this part is actually, which I quoted.
[SPEAKER_01]: This is from, this was quoted by Swami Brahman and the in that little book, The Words of the Master, Sri Ram Krishna Foundation.
[SPEAKER_01]: This is the first point.
[SPEAKER_01]: So Swami Brahman and the picking out the choices to teaching suffice master of Sri Ram Krishna makes this the first point.
[SPEAKER_01]: He says, if you analyze yourself, if you know yourself, you will know God.
[SPEAKER_01]: This is equal to kaktuamasi, that's the word, aham Brahmasmi.
[SPEAKER_01]: If you know yourself, you will know God.
[SPEAKER_01]: How will you know yourself?
[SPEAKER_01]: Srinama Krishna says, I'm quoting Srinama Krishna, not Shankara.
[SPEAKER_01]: Srinama Krishna says, through enquiry, which are, Larry does not at all say, by the grace of God, by meditation, no, no, no.
[SPEAKER_01]: This is by enquiry, you will realize who you are.
[SPEAKER_01]: Then what enquiry?
[SPEAKER_01]: How will you do the way am I inquiry?
[SPEAKER_01]: See the answers which come to you, ask who am I?
[SPEAKER_01]: First answer will be body.
[SPEAKER_01]: Then inquire, am I the body?
[SPEAKER_01]: And then I showed changing, unchanging.
[SPEAKER_01]: I am the seeer, drushta, and the body is drisha.
[SPEAKER_01]: I am aware, I'm aware of the body.
[SPEAKER_01]: The terms, sorry car, and it will be car changing and unchanging.
[SPEAKER_01]: Then seeer and the scene, drushta and drisha, aware and not aware, sentient and insentient.
[SPEAKER_01]: Because of these reasons, I cannot be the body and you go deeper, examine the mind and intellect, and you will find, I am none of these.
[SPEAKER_01]: These are all not me, I am that which is aware of all of this.
[SPEAKER_01]: And then I told them the story of the tenth man, how do you go from object to the real subject?
[SPEAKER_01]: Because these are all objects.
[SPEAKER_01]: These are all objects.
[SPEAKER_01]: And they are appearing where in you the subject,
[SPEAKER_01]: So it's like, that's what makes it difficult.
[SPEAKER_01]: Rope and snake we can understand.
[SPEAKER_01]: Sky and blue color we can understand.
[SPEAKER_01]: Even dreams and dreamer we can understand.
[SPEAKER_01]: But remember, rope and snake are objects.
[SPEAKER_01]: Even the rope is an object.
[SPEAKER_01]: The sky and blue color are objects.
[SPEAKER_01]: Blue color is kind of object and sky is a kind of object.
[SPEAKER_01]: Even dreamer and dream is an object, both are objects.
[SPEAKER_01]: But here, an entire objective universe is appearing in the subject.
[SPEAKER_01]: because the subject is not an object, we find it difficult to understand.
[SPEAKER_01]: But it is as simple, in fact, more simple than rho pen snake, more simple than dreamer and dream.
[SPEAKER_01]: You are the eternal subject.
[SPEAKER_01]: non-objective subject, pure consciousness in you, the entire objective universe is appearing, playing around and disappearing.
[SPEAKER_01]: In you, the Turea, the Waker and the Waker's world, the dreamer and the dream world and the deep sleeper and the blankness of deep sleep are appearing, playing around, disappearing.
[SPEAKER_01]: There are no existence apart from you, through and through, everything that you see in the waking world,
[SPEAKER_01]: Every event in the waking world is nothing but you, the pure subject, appearing wonderfully as Maya through Maya as your own object.
[SPEAKER_01]: And it's a straightforward truth.
[SPEAKER_01]: So this is the, in the name of the call, it was two-sthiti, this is the state of reality.
[SPEAKER_01]: 10-Sidam Krishna says, there is a sign of perfect knowledge, man becomes silent when it is attained.
[SPEAKER_01]: Then the eye, which may be likened to a salt doll, melts in the ocean of existence, knowledge, please absolute, and becomes one with it.
[SPEAKER_01]: Not the slightest trace of distinction is left.
[SPEAKER_01]: Yet, all distinction will appear.
[SPEAKER_01]: This is the point which I wanted to make.
[SPEAKER_01]: This is the teaching of the falsity of the world.
[SPEAKER_01]: Even when all distinctions see or and see in world, body, mind, man, woman, good, bad, all of them are distinctions appearing.
[SPEAKER_01]: They are nothing but one existence consciousness, please.
[SPEAKER_01]: This is the beauty of a diva.
[SPEAKER_01]: People think Advaita is there only in Nilwika for Somathi.
[SPEAKER_01]: And I'm waking and interacting with the world, Advaita has gone.
[SPEAKER_01]: No.
[SPEAKER_01]: Godfather condemns this.
[SPEAKER_01]: He says that verse, harsh language, which is that verse, I mentioned it last time.
[SPEAKER_01]: The verse is, Upa Sanashrithu, Dharmu, Jate Brahmani, Bhattati, Raghu, Bhattirajam, Sarubham,
[SPEAKER_01]: they think that there is a God separate from me.
[SPEAKER_01]: Before the creation of the universe, I was one with God.
[SPEAKER_01]: It was perfect.
[SPEAKER_01]: But now the universe has been created.
[SPEAKER_01]: Universe is separate.
[SPEAKER_01]: God is separate.
[SPEAKER_01]: I am separate and we are all different from each other.
[SPEAKER_01]: And now what must I do?
[SPEAKER_01]: I am a poor, miserable, Jeva, Santian being suffering so much.
[SPEAKER_01]: It's so obvious, I'm seeing it, how can you deny?
[SPEAKER_01]: I am suffering so much and I've got so many problems.
[SPEAKER_01]: And here, all the scriptures are telling me, ultimately, you must do spiritual practice and realize God.
[SPEAKER_01]: Upa, Sana, or Shrita, dedicated to the worship of God, addicted to the worship of God.
[SPEAKER_01]: What does God apply to say about this?
[SPEAKER_01]: Tainas of Krippanas metaha.
[SPEAKER_01]: He says, miserable, pitiful, hopeless cases, he says.
[SPEAKER_01]: Right now, also the distinctions are not there.
[SPEAKER_01]: World God and you, there is only one reality and you are that reality.
[SPEAKER_01]: Even now, it's still perfect when the entire movie is playing, nothing is happening.
[SPEAKER_01]: It may be a disaster movie,
[SPEAKER_01]: Maybe a very good movie also, comedy movie also, but in no case is there any problem at all, because there is only one perfect existence consciousness place, Adwaita, non-duality when even when there is a perception of duality, that dualist makes a mistake, that when the perception of duality, when the experience of the world is erased, then it is Adwaita.
[SPEAKER_01]: But when I am experiencing the world, it is not Adwaita.
[SPEAKER_01]: Notice the language, what Advaiting will do, say to that argument is, I'm experiencing all this, how can you say there is no difference?
[SPEAKER_01]: So, all one, how can you say, easy to say it is all one, but I can see it is not all one.
[SPEAKER_01]: I can see the difference.
[SPEAKER_01]: Advaiting will say, aha, notice what you just said, you said, I see it, I see it, I see it, therefore the world is real.
[SPEAKER_01]: That means the reality of the world is depending on
[SPEAKER_01]: In you the sphere, the world appears with its variety, is it different from you the sphere, is there any proof of a multi-phariasis pluralistic world being there apart from experience, apart from any experience, no proof at all.
[SPEAKER_01]: That's that clue.
[SPEAKER_01]: I see it.
[SPEAKER_01]: I remember one monk, senior monk, if people don't get it, you know, many people are like that that before the creation of the universe, it was all Brahman or after the destruction of the universe, it will be all Brahman or after Mukhti, it will be all Brahman, but right now it is all different.
[SPEAKER_01]: How can I deny the existence of the word?
[SPEAKER_01]: Do you see, I am seeing this sun and the sky and the temple.
[SPEAKER_01]: I did not say anything, but he would have been annoyed if I pointed out.
[SPEAKER_01]: But if you asked me, I would have said, Swami, Maharaj, listen carefully to what you are saying.
[SPEAKER_01]: I see it.
[SPEAKER_01]: Therefore, it is true.
[SPEAKER_01]: But what is I see it?
[SPEAKER_01]: In my awareness appears me, the sea, the sea, in sky and the world and temple and the knowledge of seeing, the surrises in the mind.
[SPEAKER_01]: In one consciousness, the seer, scene and seeing is going on.
[SPEAKER_01]: Therefore, is it real or is it an appearance?
[SPEAKER_01]: As long as he's self-analysis is not complete, man argues with much, much ado, like I'm doing now, arguing with much ado.
[SPEAKER_01]: But he becomes silent when he completes it.
[SPEAKER_01]: When the empty picture has been filled with water, when the water inside the picture becomes one with the water of the lake outside, no more sound is heard.
[SPEAKER_01]: Sound becomes from the picture as long as the picture is not filled with water.
[SPEAKER_01]: People used to say in the olden days that no boat returns after having once entered the black waters of the ocean.
[SPEAKER_01]: All trouble and moderation comes to an end when the eye dies.
[SPEAKER_01]: You Mendel's eye dies year also have to be careful.
[SPEAKER_01]: When you realize, I am not the eye.
[SPEAKER_01]: In Manobu Dihanga, Rachitani Naham, Shankaracharya Singhs, I'm not the mind, not the memory, not the intellect.
[SPEAKER_01]: I am not the eye.
[SPEAKER_01]: Then only Chidan and the Rupa, Shiva, Shivoham.
[SPEAKER_01]: I am of the nature of unlimited consciousness, bliss.
[SPEAKER_01]: I am Shiva, I am Shiva.
[SPEAKER_01]: You may indulge in thousands of reasoning, but still the eye doesn't disappear.
[SPEAKER_01]: Now he switches track.
[SPEAKER_01]: Suppose all this is too much.
[SPEAKER_01]: Then what, when he says, for people like you and me, like any good teacher, he brings himself to the level of the student.
[SPEAKER_01]: They people like you and me, it's good to have the feeling, I am a lover of God.
[SPEAKER_01]: The Saguna Brahman is meant for the bhaktas.
[SPEAKER_01]: And what he has done here is an important move.
[SPEAKER_01]: Classical Advaita would downgrade Saguna Brahman, God.
[SPEAKER_01]: World God and individual appear and disappear together.
[SPEAKER_01]: Brahman alone exists.
[SPEAKER_01]: but what Sri Ram Krishna is saying, it is the same Brahman who is appearing as the god of religion as the personal god.
[SPEAKER_01]: So, you need not worry, what will be lost and then what is the difference between this and Advaita?
[SPEAKER_01]: What will be lost upon Advaita acknowledged is the personality, the name and form of that reality.
[SPEAKER_01]: But the reality continues.
[SPEAKER_01]: The Seguna Brahman is meant for the Bhaktas.
[SPEAKER_01]: In other words, a Bhakta believes that God has attributes and reveals himself to men as a person, assuming forms.
[SPEAKER_01]: It is He who listens to our prayers.
[SPEAKER_01]: So this is the beauty of the God approach.
[SPEAKER_01]: Each word approach.
[SPEAKER_01]: I'll give a talk in the Hindu temple.
[SPEAKER_01]: I made a point which was highly appreciated, because it's a temple after all.
[SPEAKER_01]: If you say these things in temple,
[SPEAKER_01]: I am sure I annoyed Shiva and Vishnu and Rama and Krishna, all of them were there in the temple, and Ganapati, you know, by talking such things.
[SPEAKER_01]: But the God approach has one advantage.
[SPEAKER_01]: God listens to our prayers.
[SPEAKER_01]: If I feel I am helpless and we feel that we cannot deny it, no matter how we enjoy Advaiti reasoning many times and actual contact with the experience of life.
[SPEAKER_01]: I will say, ah, no, you said experience, the experience is consciousness, all right, but when I am in the midst of all of that, it is difficult and I pray now.
[SPEAKER_01]: What is the specialty of God, Ishwara, Saguna Brahman, Saguna Brahman, response to prayer, Saguna Brahman, Ishwara, God is on the side of the devotee.
[SPEAKER_01]: Pure consciousness is on nobody's side because there is nobody else.
[SPEAKER_01]: Your consciousness will not respond to prayers.
[SPEAKER_01]: It makes all prayers possible, but it is not interested in our prayers, because you are that.
[SPEAKER_01]: What problem do you have?
[SPEAKER_01]: But it is our individuality is so strong from that perspective.
[SPEAKER_01]: If you pray to God, God exists and God listens to prayers.
[SPEAKER_01]: This one Sadhu gave that example.
[SPEAKER_01]: It became, I think people liked it in the temple.
[SPEAKER_01]: One Sadhu in Himalayas, he told a story.
[SPEAKER_01]: some police officers, there was a decoite, police officers had caught the decoates, you know, those who go out and rob people and the police officers came to ask the Sadhu.
[SPEAKER_01]: We saw the decoates were so devoted, they were doing Hanuman Chalisa and worshiping Kali before they go out to rob.
[SPEAKER_01]: In Bengal also the tradition was there at them.
[SPEAKER_01]: The robbers would worship Kali, this is used to be called Dakar Kali, the Kali of the decoates.
[SPEAKER_01]: The worship Kali and then go out to rob.
[SPEAKER_01]: And the police officers was indignant.
[SPEAKER_01]: They were asking the Sadhu.
[SPEAKER_01]: What is this?
[SPEAKER_01]: What kind of religion is this?
[SPEAKER_01]: God will not punish them for doing wrong things.
[SPEAKER_01]: Yeah.
[SPEAKER_01]: In Hindi, this, put it nicely, that police officer came to the Sadhu and said, Ramahatmaji, we have seen that they are a decade-long Chachha, Ganta Bajankar.
[SPEAKER_01]: This pan, six hours a day in religious practice, repeating the name of God.
[SPEAKER_01]: They do more religious practice than more of most of you Sadhu's.
[SPEAKER_01]: And then they go out and rub people.
[SPEAKER_01]: Isn't this wrong?
[SPEAKER_01]: Why is God not punishing?
[SPEAKER_01]: Then there's how to set something very useful and very touching.
[SPEAKER_01]: He said, you don't understand why it and wrong is Dharma and Dharma.
[SPEAKER_01]: Dharma will lead to Punna and Sukha.
[SPEAKER_01]: Good results.
[SPEAKER_01]: Dharma will lead to suffering, papa and that is Dharma and other Dharma.
[SPEAKER_01]: But the decorate is doing other Dharma and that will have a papa and that will lead to suffering.
[SPEAKER_01]: Ishwara, God, is the Hindi, he said, Vabhakt Paksapati Hothin, Ishwara is, see Dharma is on the side of the righteous.
[SPEAKER_01]: What you are asking is why these crooks are not being punished by God.
[SPEAKER_01]: So you have misunderstood, sir.
[SPEAKER_01]: who is against the crook, dharma is against the crook, righteousness is against the crook.
[SPEAKER_01]: And because of the law of righteousness, those who do crooked things, they will get bad karma and the result of bad karma will be suffering.
[SPEAKER_01]: So, right and wrong, that's what you're talking about.
[SPEAKER_01]: And they said, but then God should be, that's no God is different.
[SPEAKER_01]: God, it's not that necessarily God is in the sight of the right.
[SPEAKER_01]: God is on the sight of those who love God.
[SPEAKER_01]: And that's very interesting.
[SPEAKER_01]: He said, be sure, Bhaktapakshvati hothan.
[SPEAKER_01]: Strangely enough, a person may do wrong things and still be saved from suffering by God.
[SPEAKER_01]: It's a fact, it may sound bad, but it's a fact.
[SPEAKER_01]: And of course, not that God will encourage somebody to do wrong things.
[SPEAKER_01]: Slowly, just like a mother or a father, gently and carefully corrects the child.
[SPEAKER_01]: and brings the child on the right path.
[SPEAKER_01]: God will bring us on the right path.
[SPEAKER_01]: But the blow is softened.
[SPEAKER_01]: Karma is hard, is harsh, dharma and dharma are harsh, right and wrong.
[SPEAKER_01]: You're quite strict.
[SPEAKER_01]: But God is not harsh.
[SPEAKER_01]: So God, like a shock absorber, softens the blow of even our evil deeds.
[SPEAKER_01]: And, as Holy Mother said, where the leg would have been cut, one you will suffer a pin prick.
[SPEAKER_01]: But why?
[SPEAKER_01]: Because not because of karma.
[SPEAKER_01]: Karma will ensure that the leg is cut.
[SPEAKER_01]: Holy Mother says, it is God who will save you from that terrible suffering.
[SPEAKER_01]: Karma is merciless.
[SPEAKER_01]: But I have done, I must suffer.
[SPEAKER_01]: So, I mean, because this is good, bad, bad, and none escaped the law.
[SPEAKER_01]: But that is karma.
[SPEAKER_01]: But God will make sure you escaped Allah.
[SPEAKER_01]: That is the beauty of God.
[SPEAKER_01]: He listens to prayers.
[SPEAKER_01]: I will give you another example.
[SPEAKER_01]: It's very interesting.
[SPEAKER_01]: There was a very interesting philosopher I knew.
[SPEAKER_01]: Devdas Bandokad.
[SPEAKER_01]: Yes, past now.
[SPEAKER_01]: All his life, I met him a few times.
[SPEAKER_01]: in his old age.
[SPEAKER_01]: But it seems, all his life, he was searching for, you know, to find philosophical reasons to justify the existence of God.
[SPEAKER_01]: So, has he taken Dixha, Mantra Dixha?
[SPEAKER_01]: No.
[SPEAKER_01]: He's still trying to prove the existence of God.
[SPEAKER_01]: He's a philosopher.
[SPEAKER_01]: Once he proves the existence of God, then only he will take mantra Dixha.
[SPEAKER_01]: So, I think I don't know if towards the end of his life, he finally took mantra Dixha or not.
[SPEAKER_01]: But a very interesting person, always thinking.
[SPEAKER_01]: So, he was in the Institute of Culture in Gold Park in the Ram Krishna Mission Institute of Culture.
[SPEAKER_01]: And my friend, another monk, he told me, because I was interested in this philosophy, so this monk shared some stories.
[SPEAKER_01]: He said, that philosophy is to sit quietly and not do anything.
[SPEAKER_01]: So, we complete into Swami Location and the... That, look, you have kept this person, is a retired philosopher, he's not writing books, he's not organising seminars, he's not giving speeches.
[SPEAKER_01]: Why is he staying here?
[SPEAKER_01]: He is useless, and then the Swami smiled.
[SPEAKER_01]: He was a very tolerant, very loving Swami.
[SPEAKER_01]: He smiled and said, Bengali, I will translate it.
[SPEAKER_01]: He said, I don't quite look Thakavahala.
[SPEAKER_01]: It's good to have a few such people, you know, who are deep thinkers.
[SPEAKER_01]: You may not practically deliver any result to you, but such people are good for the institute.
[SPEAKER_01]: And then this monk, my friend, he said, once I went to him and asked, sir, when you ask, somebody asked your question, you explain so beautifully.
[SPEAKER_01]: So why don't you give speeches and write books and all that?
[SPEAKER_01]: You explain everything so beautifully.
[SPEAKER_01]: And that professor, he said, he would speak in this harsh, dramatic whisper, you know.
[SPEAKER_01]: So, how many?
[SPEAKER_01]: those who speak a lot, they cannot write.
[SPEAKER_01]: They talk a lot, they cannot write.
[SPEAKER_01]: I think you're talking about me, maybe I don't know.
[SPEAKER_01]: Then those who write a lot, they don't think.
[SPEAKER_01]: I think, I think.
[SPEAKER_01]: That's why he's not giving species or writing books.
[SPEAKER_01]: All right, all this is background to show what a kind of remarkable person he was.
[SPEAKER_01]: So one day this monk told me one day I was standing and looking from the window of the institute downstairs outside the gate there was a beggar one leg the beggar was begging standing and begging.
[SPEAKER_01]: and was watching and this close up here this you know is silent you would creep up on you silently and startle you suddenly.
[SPEAKER_01]: So he was looking down and suddenly he said I heard this whisper just at my shoulder feeling sorry are we in jump of his head.
[SPEAKER_01]: So are you feeling sorry for that beggar?
[SPEAKER_01]: I mean this monk my friend he said yes sir when the professor said ah but we
[SPEAKER_01]: If we knew what this beggar has done in past lives, if you knew what he has done in past lives, you would not be standing here feeling sorry for him.
[SPEAKER_01]: You would be running out there to cut off his other leg.
[SPEAKER_01]: But God is merciful.
[SPEAKER_01]: He has cut off only one leg.
[SPEAKER_01]: I don't know what you make of it, but this is the point I was trying to make.
[SPEAKER_01]: God listens to prayers.
[SPEAKER_01]: The prayers, you utter, it is he who listens to our prayers, the prayers, you utter, are directed to him alone.
[SPEAKER_01]: You are Bhaktas, not Ghani, or Vedantists.
[SPEAKER_01]: Very interesting comment, whom is he saying this to?
[SPEAKER_01]: He saying this to the Brahma devotees, who thought of themselves as Vedantists.
[SPEAKER_01]: So Ram Krishna says, it's not at all, you are not with amtis.
[SPEAKER_01]: That's a different category altogether.
[SPEAKER_01]: You are buffers.
[SPEAKER_01]: It doesn't matter whether you accept God with form or not.
[SPEAKER_01]: So this is the answer to the original question.
[SPEAKER_01]: After so much discussion, it doesn't matter.
[SPEAKER_01]: You are asking the wrong question.
[SPEAKER_01]: You are asking, whether with form or without form, you are asking what personal God is.
[SPEAKER_01]: So the real question is, is the Advaita when it says that Guna Niraka or Pramma, the ultimate reality, one existence consciousness, please.
[SPEAKER_01]: Other than that is there some God, and he gave the answer, think of ocean and ice iceberg.
[SPEAKER_01]: That is the real question.
[SPEAKER_01]: Now, with form without form, God is there in that sense only.
[SPEAKER_01]: Doesn't matter whether you accept God, with form or not.
[SPEAKER_01]: It is enough to feel that God is a person, listen to our prayers, who creates, preserves and destroys the universe, and is endowed with infinite power.
[SPEAKER_01]: Perfect definition of Ishuara, Saguna Brahma.
[SPEAKER_01]: know theology and can do better than this.
[SPEAKER_01]: Who is God?
[SPEAKER_01]: The power behind this universe.
[SPEAKER_01]: You think this universe, the one which created the universe, in whom the universe exists and who ultimately dissolves this universe.
[SPEAKER_01]: Again to create, preserve and destroy this endless cycle, this is the function of Ishwara, Saguna Brahman, God.
[SPEAKER_01]: Now this is common to all religions.
[SPEAKER_01]: All
[SPEAKER_01]: We believe as Hindus, we believe in God, and according to Hindus, including Adwaita Vedanta.
[SPEAKER_01]: So with Adwaita's belief in such a God, yes, God is the one who creates reserves and destroys the universe.
[SPEAKER_01]: Only thing is the whole thing is false.
[SPEAKER_01]: But it's a movie, it's a dream.
[SPEAKER_01]: But yes, in the dream, in the movie, I accept whatever plot you want in the movie, it's perfectly all right.
[SPEAKER_01]: And so, to the same idea is in Christianity, in Judaism, in Islam.
[SPEAKER_01]: So, God is the Preserver, is the Creator, Preserver, and Destroyer of the Universe.
[SPEAKER_01]: Only in Christianity and Islam, and they don't have the idea of multiple cycles, one, suddenly.
[SPEAKER_01]: Or, we don't know.
[SPEAKER_01]: Before the creation of the Universe, what happened after the destruction of the Universe?
[SPEAKER_01]: What will happen?
[SPEAKER_01]: We don't.
[SPEAKER_01]: Hinduism says Hinduism, Jainism, Buddhism doesn't talk about God or Jainism doesn't, but the universe, cyclical idea of universe is there in Hinduism, Buddhism, Jainism and Sikhism.
[SPEAKER_01]: This is one definition.
[SPEAKER_01]: Brahma Sutras, God is defined.
[SPEAKER_01]: Jan Madh Dhyasiya Yataha.
[SPEAKER_01]: that from which the entire universe is born, in which it exists into which it finally disappears, that is Brahman, which Brahman, Saguna Brahman, Ishwar of God, Asya Jagata, Janmasthiti, Bhanga,
[SPEAKER_01]: Since is the creator, preserve, and destroy the universe, and just by the way, our idea of Brahma Vishnu Vaishwar is based on this.
[SPEAKER_01]: That's the same God as the creator of the universe, you can worship as Brahma.
[SPEAKER_01]: Same God, you can have the entire Vaishnava idea of Vishnu Vaanara and who preserves this universe.
[SPEAKER_01]: Same God was the power of dissolving the universe back into itself, is Mahadeva or Shiva.
[SPEAKER_01]: And you can take any one of them also, Vishnu, as the creator, preserve a destroyer, Shiva, as the creator, preserve a destroyer, only poor Brahma has left out of this equation.
[SPEAKER_01]: Now, this God has infinite powers.
[SPEAKER_01]: What are the powers?
[SPEAKER_01]: Omniscient, omnipotent, omnipresent, serve up there, be, serve up there, serve up there, serve as Shaktimaan, all powerful.
[SPEAKER_01]: So, Siddharam Krishna says, who is endowed with infinite power?
[SPEAKER_01]: And finally, the God is a loving God who loves us and has a relation with us and and relicence to our prayers.
[SPEAKER_01]: Saddam Prishna says, yes, he can think of God as a person who listens to our prayers.
[SPEAKER_01]: Three things, first, the most important.
[SPEAKER_01]: Creator, Preserva, destroyer of the world.
[SPEAKER_01]: This is the definition of God in all the religions which believe in God.
[SPEAKER_01]: Second thing, this God is all powerfully, all knowing, present everywhere.
[SPEAKER_01]: This is also the same in all the religions, Theistic religions of the world.
[SPEAKER_01]: Third, this God responds to prayer, is loving, beneficial, takes care of us, all the time, whether we believe or not, all of us are being cared for by the scheme of God.
[SPEAKER_01]: And this is also the same for all religions of the world.
[SPEAKER_01]: So, the differences.
[SPEAKER_01]: one universe or many universes, one lifetime or many lifetime with far more without far image allowed or not allowed.
[SPEAKER_01]: Sri Ram Krishna says does not matter.
[SPEAKER_01]: So, this definition Sri Ram Krishna gave here is applicable for all God-believing religions, all the Hindus who believe in God, all the Christians, Jews, Muslims who all believe in God.
[SPEAKER_01]: But this will just smile at all this.
[SPEAKER_01]: And then Sri Ram Krishna says, it is easier to attain God by following the path of devotion.
[SPEAKER_01]: Let me just see some comments up there.
[SPEAKER_01]: Bill, how can Advaiting Truthfully say the world is poor now?
[SPEAKER_01]: Bill says, how can Advaiting Truthfully say the world is poor?
[SPEAKER_01]: The world is not poor now, Brahman is poor.
[SPEAKER_01]: Purnam means infinite, limitless.
[SPEAKER_01]: Seram Krishna just said, think of Brahman as a short less ocean of existence consciousness.
[SPEAKER_01]: Short less means limitless.
[SPEAKER_01]: Limitless means infinite, infinite means poor now.
[SPEAKER_01]: So Brahman is poor now, world is not poor now.
[SPEAKER_01]: Also Bill has a follow-up.
[SPEAKER_01]: We'll take the follow-up first.
[SPEAKER_00]: In the prayer, Purnamada, Purnamidam, Purnamada, Cheteng.
[SPEAKER_01]: Yes.
[SPEAKER_00]: The second line is the universe's full.
[SPEAKER_01]: Yes.
[SPEAKER_01]: Full of the divine.
[SPEAKER_01]: So Purnamada, Purnamidam.
[SPEAKER_01]: Purnamada, that ultimate reality is Purnam.
[SPEAKER_01]: Purnamidam, what you are seeing as the as the world is also Purnam because
[SPEAKER_01]: or let us put it this way.
[SPEAKER_01]: How is this to be a world full?
[SPEAKER_01]: Because this world is nothing other than a manifestation of the divinity.
[SPEAKER_01]: Underlying this, see world itself is can never be full.
[SPEAKER_01]: Because this is a stunning contradiction in terms.
[SPEAKER_01]: It's full of change and death and misery and imperfection.
[SPEAKER_01]: And, you know, COVID and Ukraine, war and all of that.
[SPEAKER_01]: How can it be perfect and full?
[SPEAKER_01]: It is not.
[SPEAKER_01]: And yet the mantra says, it is perfect and full.
[SPEAKER_01]: How?
[SPEAKER_01]: Because the next part, quarter of the mantra says, that divinity alone appears as this world.
[SPEAKER_01]: It arises or it shines as this world.
[SPEAKER_01]: As that divinity, as that infinite Brahman, it is full.
[SPEAKER_01]: Just like in the midst of a horror movie, you might say it's perfect, there's no problem at all.
[SPEAKER_01]: You're not referring to the plot of the movie, it's just full of terrible things happen.
[SPEAKER_01]: But you're referring to the fact that it's a movie and therefore it's not a problem.
[SPEAKER_01]: Underlying it is the same problem-free screen.
[SPEAKER_01]: in this world which is nothing other than the infinity, if you recognize that infinite Brahman here in this world, Brahman alone remains.
[SPEAKER_01]: Why would you want to do all this?
[SPEAKER_01]: Because there is a no other door, you can see that there is an ultimate reality, Brahman which is infinite existence consciousness, place, and scrumptiousness is, imagine, Brahman is a short list, ocean of existence consciousness, yes, but imagine.
[SPEAKER_01]: But where is that Brahman?
[SPEAKER_01]: Where is our access to that Brahman?
[SPEAKER_01]: how do I get in touch with that infinity?
[SPEAKER_01]: This is here, here.
[SPEAKER_01]: But this is imperfect.
[SPEAKER_01]: This is miserable.
[SPEAKER_01]: That Brahman alone is appearing at this Brahman.
[SPEAKER_01]: Now you see the whole doctrine of the falsity of the world.
[SPEAKER_01]: So, only if this appearance is an appearance, not real in itself, if it is an appearance, then it has to be Brahman.
[SPEAKER_01]: The ground of this appearance, you remember, where there is an appearance, the ground, it appears in where it does not exist, but definition which I gave of falsity.
[SPEAKER_01]: Appearance of something in its locust where it does not exist is called falsity.
[SPEAKER_01]: The world appears in Brahman, there is no world.
[SPEAKER_01]: Brahman alone exists.
[SPEAKER_01]: That's why the world is false.
[SPEAKER_01]: That's why by an investigation into the world, you can find Brahman.
[SPEAKER_01]: Why would you investigate the world lead to Brahman?
[SPEAKER_01]: Because the world is none other than Brahman.
[SPEAKER_01]: If you're looking for the rope, you would do well to investigate the so-called snake.
[SPEAKER_01]: If you're looking for the desert, it would do well to investigate the so-called
[SPEAKER_01]: in the commentary on the Mandukyopanishad then they talk about waking dreaming deep sleep and the witness of waking dreaming deep sleep shankaracharya says these waking dreaming deep sleep are nothing other than drama.
[SPEAKER_01]: Sat Pratipate Anya Dwar Abhava, this is if this were not so, there would be no possibility of realizing Brahman, because there is no other door to Brahman.
[SPEAKER_01]: What is our door to Brahman?
[SPEAKER_01]: This world, our experience, this waking state, this dream state, this deep sleep state, this is our door to Brahman, I remember reading about this monk who is to live in.
[SPEAKER_01]: had it do it many years ago, long before my time.
[SPEAKER_01]: But one of our senior monks saw him.
[SPEAKER_01]: He was a great non-dualist, Advaitin.
[SPEAKER_01]: And he didn't even have a heart to live in.
[SPEAKER_01]: He lived on a court.
[SPEAKER_01]: So this is very old man.
[SPEAKER_01]: He lived on a court.
[SPEAKER_01]: Always full of fun and joy.
[SPEAKER_01]: And he just had a law in court.
[SPEAKER_01]: There are nothing else.
[SPEAKER_01]: And no books.
[SPEAKER_01]: So somebody asked him, you're a great non-dualist.
[SPEAKER_01]: Advaitant in Vedant is always have lots of books.
[SPEAKER_01]: So why don't you have any books?
[SPEAKER_01]: And he said, oh, I have books, I have three books, which I read every day.
[SPEAKER_01]: They are called waking, dreaming, and deep sleep.
[SPEAKER_01]: And they all point out to me as the witness of all of them as Brahman.
[SPEAKER_01]: Similarly, examine the world, which is imperfect, not at all full, not at all poodnam.
[SPEAKER_01]: And you will find a poodnam Brahman as the locusts of the world appearance.
[SPEAKER_01]: Priya is saying, is this what the solved all energy saying, once we see falseity of names and forms a world reserve, so does the idea of me.
[SPEAKER_01]: Yes.
[SPEAKER_01]: And still the world will appear.
[SPEAKER_01]: That's an important thing to note.
[SPEAKER_01]: Shashank says, Swamiji is falseity of world in Advaita, equal to shunnyan Buddhism when applied to the world.
[SPEAKER_01]: The reality of Brahman is Advaita.
[SPEAKER_01]: My theoretical is different from shunnyan Buddhism.
[SPEAKER_01]: It is actually both are true.
[SPEAKER_01]: I will talk about this for Buddha Jainthi, the birthday of the Buddha.
[SPEAKER_01]: So I will talk about the non-self, anathma of the Buddhist and the self of the Vedantist or the Hindu, Vedantist basically.
[SPEAKER_01]: And I will examine the whole thing in terms of emptiness, Shunyata.
[SPEAKER_01]: Basically, to answer your question, falsity of the world and shunnyan Buddhism is the same thing because shunnyata means paramartha shunnyam.
[SPEAKER_01]: The appearance, the world is an appearance is not absolutely real.
[SPEAKER_01]: But Brahman is also shunnyam.
[SPEAKER_01]: Brahman is a propancha shunnyam.
[SPEAKER_01]: That means Brahman is entirely devoid of the world, of the world.
[SPEAKER_01]: Just as the rope is entirely devoid of the
[SPEAKER_01]: not that does this snake and the rope is real and this is a little bit of this next sticking to the rope.
[SPEAKER_01]: No, the rope is entirely empty of this snake.
[SPEAKER_01]: The muskai is entirely empty of blue color.
[SPEAKER_01]: Similarly, the reality is entirely empty of this world, though it appears.
[SPEAKER_01]: But as soon as your time with this, is double-ledged.
[SPEAKER_01]: It applies to the world as being empty of reality and it applies to reality as being empty of the world.
[SPEAKER_01]: But notice here itself, you will see the difference between Vedanta and Buddhism.
[SPEAKER_01]: Vedanta will not say that the reality is empty of reality.
[SPEAKER_01]: Rather, the world is an appearance in reality.
[SPEAKER_01]: Buddhism will say the word is an appearance and that appearance has more reality.
[SPEAKER_01]: It is grounded in reality that Buddhism will not say because Buddhism does not want to use positive language for very good logical reasons which Akash says does it by the way that accept the concept of multiverse is yes.
[SPEAKER_01]: A multiple universe, the Sri Ramakrishna says, I saw the Divine Mother as the womb of many universes being created.
[SPEAKER_01]: He gave a stunning example.
[SPEAKER_01]: He says, on the bank of the river, you will see, I saw suddenly swarms of these little crabs which come out and they swim towards the go towards the river.
[SPEAKER_01]: Swarms of tiny little crabs, like that, from the Divine Mother, swarms of universes are being created.
[SPEAKER_01]: And Jeffrey Long, he gave a talk a few days ago on Sunday here on multiple universes of the plurality of universes.
[SPEAKER_01]: And of course, Jeffrey Long, we definitely long, he also considered the question.
[SPEAKER_01]: So one day when we, in this plurality of universes, when we discover aliens, and they have alien religion.
[SPEAKER_01]: So what we would be the harmony of religions, with alien religions.
[SPEAKER_01]: Shiva Priya says, so it is reaching there to the Turiya and then coming back to the waking state all in one supperson who reaches there and cannot come back to this body is not ramen.
[SPEAKER_01]: No, why would that be?
[SPEAKER_01]: You are ramen anyway and there's no real reaching there.
[SPEAKER_01]: It's a realization.
[SPEAKER_01]: It's not a journey.
[SPEAKER_01]: It's not you that you go from waking to another state called Turiya.
[SPEAKER_01]: It's like how would you suppose you have a golden necklace?
[SPEAKER_01]: What is the distance between that necklace and gold?
[SPEAKER_01]: Where would we have to go from that necklace to attain the gold?
[SPEAKER_01]: There it is, no distance at all.
[SPEAKER_01]: Where would we have to go from the wave to attain the water?
[SPEAKER_01]: When we say going to the Thuria, coming back to waking, as if there's a difference.
[SPEAKER_01]: The waking state is constituted of the Thuria.
[SPEAKER_01]: The dream state is constituted of the Thuria.
[SPEAKER_01]: The deep sleep state is constituted of Thuria.
[SPEAKER_01]: just like you have a comedy of action movie and a horror movie, they're all constituted by the same screen and the screen is free of comedy action movie or horror movie like that.
[SPEAKER_01]: which should not say is, not the slightest state of distinction is less, nay, Hanana, Sikhinjana.
[SPEAKER_01]: This is the Upanishadik saying, there is no difference here whatsoever.
[SPEAKER_01]: This leads directly to the Vedantic doctrine of the falsity of the world.
[SPEAKER_01]: We are seeing so many differences here.
[SPEAKER_01]: Upanishad says, there is no distinction here whatsoever.
[SPEAKER_01]: That means the distinction we are seeing is not a real distinction.
[SPEAKER_01]: It's an appearance.
[SPEAKER_01]: If something appears where it does not exist, it is called false.
[SPEAKER_01]: the distinctions appear without in the distinctions less Brahman, so the distinctions are false, beta distinctions appears in the abheda Brahma, so beta is false.
[SPEAKER_01]: This falsity of beta is
[SPEAKER_01]: The movie screen analogy makes a truth of drum and very clear.
[SPEAKER_01]: As mentioned, once was trying to understand, I was just watching a movie.
[SPEAKER_01]: I'm not going to try and console the heroes problem.
[SPEAKER_01]: It's probably just a fiction playing on the real screen.
[SPEAKER_01]: However, in the waking world, unlike the characters in the movie, interact with people and they with you.
[SPEAKER_01]: So I'm curious.
[SPEAKER_01]: Once I understand everything I'm experiencing is merely an appearance.
[SPEAKER_01]: How do I still show sincere compassion for a person's problem?
[SPEAKER_01]: Especially when I understand that the person in the problem is ultimately a play.
[SPEAKER_01]: Wouldn't any compassion I show also be part of the fiction in the play?
[SPEAKER_01]: Yeah, the thing is, it's also true that there's one nest.
[SPEAKER_01]: That person is indistinguishable from Brahman.
[SPEAKER_01]: And the thing that would be, you know, that's why spiritual masters they express the greatest expression of compassion is by showing the way to reality.
[SPEAKER_01]: sometimes you put these llamas, if you confront them with, so compassion, your teaching is compassion, put the taught compassion.
[SPEAKER_01]: Why is it that so many llamas are there and you are not, do you don't have schools, hospitals, colleges and you know, take care of poor people, sick people.
[SPEAKER_01]: Now the answer is not easily dismissed, the answer is that of course what we are doing is compassion, the highest compassion, ultimately the removal of ignorance and attainment of both he and Nirvana, that if that is true and all this is an appearance, what is the way to help people who are caught in this, to show them the way out, what is the way to help a person caught in a nightmare?
[SPEAKER_01]: will you control the person, will you suit the person, will you try to give medical help, psychological help, and try to feed the person, no, the person caught in a nightmare has to be helped to wake up.
[SPEAKER_01]: So, that is the real show of compassion for enlightened for enlightened being to the unenlightened.
[SPEAKER_01]: But we also are on our way.
[SPEAKER_01]: We really, honestly, we must be very clear in these things.
[SPEAKER_01]: I am not enlightened, I am trying to be enlightened and I genuinely, I must always respond to the truth I feel, I feel connected to this body and mind.
[SPEAKER_01]: Look at this, I am trying so hard to get enlightened, why?
[SPEAKER_01]: Because I feel the suffering in this body and but this suffering should also be false, there is no problem at all and yet I cannot ignore my own suffering.
[SPEAKER_01]: because suffering or at least dissatisfaction or at least you know I feel things are not good or it could be better.
[SPEAKER_01]: If I feel that for myself and I know the Advaiti teaching it's all one I will respond to that suffering of the other person also.
[SPEAKER_01]: Not to do so would lead to further rigidity of this identification of body and mind.
[SPEAKER_01]: On one hand, I'm trying to, I feed myself when I feel hungry.
[SPEAKER_01]: I need praise from others to feel self-esteem.
[SPEAKER_01]: I need to be given credit for my achievements.
[SPEAKER_01]: I need to feel that people like me.
[SPEAKER_01]: And then if I say, everybody else is an appearance.
[SPEAKER_01]: And I will not feed the hungry.
[SPEAKER_01]: I will not give credit to others.
[SPEAKER_01]: I will not be nice to them.
[SPEAKER_01]: like a movie.
[SPEAKER_01]: You're making a mistake.
[SPEAKER_01]: You're holding on to one part of a movie and seeing the rest of it is a movie.
[SPEAKER_01]: Remember, this one, whom I think, this little fellow, whom I am taking so much care of, I must be honest, I am really responding to it as if this is real.
[SPEAKER_01]: If this is real, then the what is around me is also real.
[SPEAKER_01]: Then what will activate the do for me?
[SPEAKER_01]: Advaita will tell me that same Brahman is appearing in all these forms.
[SPEAKER_01]: How do you respond in a way which will help you towards enlightenment?
[SPEAKER_01]: And Vivekananda said, Shiva, service, service, knowing that they are Shiva.
[SPEAKER_01]: Shiva Gyanay Ji was Shiva.
[SPEAKER_01]: that is a powerful response to the suffering of the world.
[SPEAKER_01]: You must feel the suffering of others as your own suffering as long as you think that this one, this body mind is real.
[SPEAKER_01]: Then the world also is equally real for you.
[SPEAKER_01]: Then feel the suffering of others as your own suffering, that's what Advaitha will translate into and that state.
[SPEAKER_01]: And not only feel you also as we take action to remove our own sufferings, you can take an expanded view of yourself and respond to the sufferings of others.
[SPEAKER_01]: So this is basically the, what is called the golden rule, you know, the basic model teaching of all world religions.
[SPEAKER_01]: And treat others as you would have them treat you.
[SPEAKER_01]: It's there in the United Nations, third floor.
[SPEAKER_01]: It's written in big letters in a rock.
[SPEAKER_01]: treat others as you would have them treat you.
[SPEAKER_01]: This is true, and it's found in every religion.
[SPEAKER_01]: In the Bhagavad-gita, Krishna says, that yogi is the best.
[SPEAKER_01]: So come, yabhivadukkam.
[SPEAKER_01]: It says, atma-opam-meena-sarvatra, like oneself, one sees everybody else, as far as pleasure is concerned, pain is concerned, and reacts like that.
[SPEAKER_01]: That yogi are considered to be the best of yogis.
[SPEAKER_01]: Goal and rule.
[SPEAKER_01]: You find it in Christianity, in Judaism, in Islam, in Buddhism, more than anything else.
[SPEAKER_01]: Mahayana Buddhism is all about removing sorrow and seeing, treating the sorrow of others as the sorrow of oneself.
[SPEAKER_01]: Shanti Deva, in Bodhicharyaavathara, the great Mahayana teacher, he says, sorrow should be removed because it is sorrow.
[SPEAKER_01]: It's not, you remove that little thing about my sorrows should be removed because it is my sorrows, that is ignorance.
[SPEAKER_01]: Sorrows should be removed because it is sorrows that is enlightened approach to life.
[SPEAKER_01]: And in that can be, in advantage is you can justify it.
[SPEAKER_01]: virtual reality in the knowledge of falseity is it okay not to delve deeper in the tech quicks and or will that be the laziness ignorance.
[SPEAKER_01]: My mind is much calmer the simple array of choices to use yes mind is will be much calmer if you have a simple array of choices that is true technically practically for us it's better to keep all these at an arms distance because it can asitate the mind but let me tell you David Chambers latest book
[SPEAKER_01]: Reality plus he makes an interesting argument.
[SPEAKER_01]: He says this new virtual world is new virtual world He's as real as our waking word Now my response to that was this is not the way to them if you're saying the virtual world is real Making world is real virtual world is real.
[SPEAKER_01]: It's as good as saying if the virtual world is as real as the waking world You're saying the we're making world is like a dream then it's as real as a virtual world Which is basically what on by the same?
[SPEAKER_01]: I don't get, Priya says, get it as an argument.
[SPEAKER_01]: Otherwise, in sex except that God creates reserves and destroys the world.
[SPEAKER_01]: So take it as God is that which is behind appearance of the world, existance of the world appearance and disappearance of the world appearance.
[SPEAKER_01]: But at no point, does it become a real world?
[SPEAKER_01]: Ultimately, call the whole thing as falsity.
[SPEAKER_01]: I say, if it makes sense, if I am that logically, right?
[SPEAKER_01]: Yes, right.
[SPEAKER_01]: Trinivas Raju says, Vedanta Sara, which you very kindly taught us, beautiful experience Brahman, Ishwar and Jiva, to the examples of the forest, tree being the individual Ishwar of being the forest in one space behind the Trinvisya tree and the entire forest as Brahman.
[SPEAKER_01]: Yes, forest tree Brahman, or drops of water, lake and space is Brahman.
[SPEAKER_01]: Forest tree and space.
[SPEAKER_01]: Jeeva ishwarabramman or drops of water, the entire lake and the space in which the lake is that is Jeeva ishwarabramman.
[SPEAKER_01]: Will Antasarva.
[SPEAKER_01]: Bill.
[SPEAKER_01]: Will has a one-point agenda next week.
[SPEAKER_01]: Please explain by Bhakti's the easiest path to realize God.
[SPEAKER_01]: Okay, we'll try.
[SPEAKER_01]: Sheva Priya, there was a situation where
[SPEAKER_01]: O Shanti, Shanti, Shanti, Hari, Him, Thatsat, Sri Ramakrishna, Rupana, Mastu.