Vivekachudamani - Retreat (Part 4) | Swami Sarvapriyananda

[SPEAKER_01]: Oh, I sato ma satgamaya.
[SPEAKER_01]: Om shanti shanti shanti he, Om leaders from the unreal to the real leaders from darkness and to light leaders from death to immortality, Om peace, peace, peace.
[SPEAKER_02]: First to center ourselves, we shall chant Om, but we will do it at our own pace, each of us, so that there will be a rolling
[SPEAKER_02]: own sound in the hall.
[SPEAKER_02]: Some will begin, some will end, some will be in the middle.
[SPEAKER_02]: So, you can start for a minute we will do it.
[SPEAKER_05]: Oh!
[SPEAKER_05]: Oh!
[SPEAKER_05]: Oh.
[SPEAKER_05]: Ooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooo
[SPEAKER_02]: I think I can have the chanting.
[SPEAKER_02]: Let us follow along with it.
[SPEAKER_02]: The chanting can sing along.
[SPEAKER_01]: Dishakala vishayati vartiyat.
[SPEAKER_01]: Brahmatatlamasi bhavayatmani.
[SPEAKER_01]: Yatparam sakala vaga bhocharam.
[SPEAKER_01]: Bhocharam vimala bhotha chakshushaha.
[SPEAKER_01]: Shuddha-chit-ghana-manavi-vastu-yad.
[SPEAKER_01]: Ramhata-tva-masi-hava-yatmani.
[SPEAKER_01]: Shadvirurmi-birayogi-yogi-ri.
[SPEAKER_01]: Buddha, Vedya, Manavad, Dhamas, Tiyya, Brahma, Taktamasi, Mahavayat, Mani, Rantikal, Pita, Jagat, Kalashrayam, Swashrayam, Chasada, Sada, Vila, Kshanam,
[SPEAKER_01]: Lish Kalam Nirupam Anheva Dhyad.
[SPEAKER_01]: Namhatatwama Siva Vayatmani.
[SPEAKER_01]: Yannmavrid Dipari Nattapakshaya.
[SPEAKER_01]: Vyadhi Nashanavihinam Abhyayam.
[SPEAKER_01]: Rishwashri shti yava vivaatakaranam.
[SPEAKER_01]: Ramatatva masevaha vayatmani.
[SPEAKER_01]: Sabhidam anapastalakshanam.
[SPEAKER_01]: Nistaranga jallarashini shchalanam.
[SPEAKER_01]: Nithyamokthamavibhaktamutiyya Brahmatatsthuamasibha vayatmani ekami vasadani ka karanam karanantar nirasya karanam
[SPEAKER_01]: Karya Karanavilakshanam Sawyam Ramhatatwama Sibhava Yatwani Mirvi Kalpama Nalpama Ksharam Yatsharaksharavilakshanam Param
[SPEAKER_01]: Nithyamabhya yasokham nirangyanam.
[SPEAKER_01]: Brahma tatuamasibha vayatmanim.
[SPEAKER_01]: Yadlibha tisadani kabrahman.
[SPEAKER_01]: Nama rupa guhna vikriatmanam.
[SPEAKER_01]: Hema vatsuayama vikriam sadaam.
[SPEAKER_01]: Brahma tatwama sivha vayatwali Pratya ghi karasamat malakshanam Satya chit so kamanantamavya yam Brahma tatwama sivha vayatmani
[SPEAKER_04]: Thank you very much.
[SPEAKER_02]: Jan Mavretdi Parinathyapakshaya, Bhadhi Nashana Vihinam, Abdhyayam, Vishwa Srishti, Abha Vighata, Karanam, Brahmaadaktoamasi Bhavayatmani, that which is changeless and so free from birth, growth, development, decay, disease and death, which is indestructible and is the cause of creation, maintenance and disillusion of the universe, that Brahman dao art, meditate on this in your mind.
[SPEAKER_02]: So there is something called the six four changes.
[SPEAKER_02]: We did the six waves earlier, of some.
[SPEAKER_02]: They remember those were hunger and thirst, sorrow and delusion, then old age and death.
[SPEAKER_02]: Now similarly, there are six changes.
[SPEAKER_02]: Should we call it six changes, the six modifications we all go through, is from the perspective of the body.
[SPEAKER_02]: So the original list is a modified list.
[SPEAKER_02]: The original list of the six changes is,
[SPEAKER_02]: Jaya-they-asthey-wadh-h-they-vipar-inam-they-apak-shy-h-they-vriy-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-y-
[SPEAKER_02]: Bill tells me old age is not for CCs.
[SPEAKER_02]: So it's downhill.
[SPEAKER_02]: Post people don't realize.
[SPEAKER_02]: It's only after forty people suddenly realize.
[SPEAKER_02]: Oh, it's not going to get better.
[SPEAKER_02]: Not at all.
[SPEAKER_02]: It serves downhill.
[SPEAKER_02]: If you live and eat healthy, it's a managed crash.
[SPEAKER_06]: It's a crash, no, no.
[SPEAKER_02]: But in whatever case, it's a crash landing.
[SPEAKER_02]: There is somebody said life is a terminal illness with a hundred percent fatality.
[SPEAKER_02]: So then finally, gas.
[SPEAKER_02]: So six changes.
[SPEAKER_02]: But coming into being development, maturation, decay, death.
[SPEAKER_02]: Six changes.
[SPEAKER_02]: Here Shankaracharya slightly modified it, made it worse actually.
[SPEAKER_02]: So, instead of that unnecessary coming into existence, he says disease.
[SPEAKER_02]: So, Janma, Bert, Vriddhi, growth, development, matureation, Parinati, changing, sort of mature middle life.
[SPEAKER_02]: Apakshaya, old age, Vyadhi, disease, Nāshana, destruction, death.
[SPEAKER_02]: But good news is Vihinam,
[SPEAKER_02]: You are devoid of all of these.
[SPEAKER_02]: Vroomman is devoid of all of these.
[SPEAKER_02]: Why?
[SPEAKER_02]: Updhyam.
[SPEAKER_02]: It doesn't change.
[SPEAKER_02]: It's not born.
[SPEAKER_02]: It does not mature.
[SPEAKER_02]: It does not grow or mature.
[SPEAKER_02]: It does not decay.
[SPEAKER_02]: It does not get disease.
[SPEAKER_02]: It does not die.
[SPEAKER_02]: You might say, good for Vroomman.
[SPEAKER_02]: But what about me?
[SPEAKER_02]: You are Vroomman.
[SPEAKER_02]: Tattoam, I see.
[SPEAKER_02]: You are that.
[SPEAKER_02]: If only you would know.
[SPEAKER_02]: Then he goes on to say, Vishwashrishti, Abhavigha, Thakaradam.
[SPEAKER_02]: Not only in this one body,
[SPEAKER_02]: But the entire universe is born from Brahman, exists in Brahman and dissolves back into Brahman.
[SPEAKER_02]: And then again, born from Brahman and exists in Brahman and dissolves back into Brahman.
[SPEAKER_02]: Then repeat.
[SPEAKER_02]: So the Hindus have this endless cyclic existence, cosmic cycles.
[SPEAKER_02]: Just like from a seed to a mighty tree and then it dies but gives rise to new seeds and into new trees and so on.
[SPEAKER_02]: It cycles back and forth the universe.
[SPEAKER_02]: But what is this universe?
[SPEAKER_02]: It is Brahman.
[SPEAKER_02]: It is Brahman appearing as the universe, existing as the universe, all changes are appearing in Brahman and they fade back into Brahman.
[SPEAKER_02]: Nothing more than birds of.
[SPEAKER_02]: Churping.
[SPEAKER_02]: Brahman, churping is this universe.
[SPEAKER_02]: So, Vishwas Rishthi, Vishwa, universe.
[SPEAKER_02]: Srishti, projection.
[SPEAKER_02]: Ava is a very short way of putting Ava mean protection, stiti.
[SPEAKER_02]: We chant, sāhanāvāvātu, āvātu, māmin's protection.
[SPEAKER_02]: That means preservation, maintenance, continuance, sustainable.
[SPEAKER_02]: And then finally, the ghaāta destruction.
[SPEAKER_02]: And this is embodied in the Trinity in Hinduism.
[SPEAKER_02]: Brahma is the Creator, Vishva, Srishti.
[SPEAKER_02]: Our protection, Sthiti is Vishnu.
[SPEAKER_02]: And then finally Shiva is the destroyer.
[SPEAKER_02]: Why is it that only Vishnu is supposed to have avatadas incarnations?
[SPEAKER_02]: Oh, Shiva also has incarnations, but it's mainly Vishnu.
[SPEAKER_02]: Why?
[SPEAKER_02]: Because Vishnu's job is to keep things going.
[SPEAKER_02]: And avatars is that which helps and keeps things going.
[SPEAKER_02]: You know, maintains the balance in the world and makes sure that it doesn't fall apart.
[SPEAKER_02]: So, Vishnu has reached the hour we got the car.
[SPEAKER_02]: cause of the projection of the universe, cause of the maintenance of the universe, cause of the disillusion of the universe.
[SPEAKER_02]: What is this projection of the universe?
[SPEAKER_02]: So you this you have to refer back to Vedanta Salsiyya and to understand all this how useful Vedanta Salsiyya is.
[SPEAKER_02]: How is Brahman the cause of the universe?
[SPEAKER_02]: A conduct, indivisible, what?
[SPEAKER_02]: Nimit Topadana Karana, Brahma, of the universe, the material and the intelligent cause of this universe.
[SPEAKER_02]: One individual, material and intelligent cause of the universe is Brahman.
[SPEAKER_02]: What does that mean?
[SPEAKER_02]: If you look at it this way, this universe is made of some stuff.
[SPEAKER_02]: What is that stuff?
[SPEAKER_02]: That stuff is called Upadaana, the material.
[SPEAKER_02]: So for example, this table is made of wood.
[SPEAKER_02]: What is the stuff of the table wood?
[SPEAKER_02]: So the wood is the Upadaana of the table.
[SPEAKER_02]: This is sort of a general creation theory.
[SPEAKER_02]: And then you need an intelligent cause to impose a name and a form and activity upon the wood, a carpenter who works on this and makes it into a table, a potter who shapes clay into potter.
[SPEAKER_02]: So that potter or the carpenter is called the intelligent cause.
[SPEAKER_02]: But in the case of the universe, according to Vedant at least, the material cause and the intelligent cause are not different.
[SPEAKER_02]: They are one in the same.
[SPEAKER_02]: And what is that one and the same material intelligent cause?
[SPEAKER_02]: It is existence.
[SPEAKER_02]: It is consciousness.
[SPEAKER_02]: It is that existence consciousness, they search it on and the, which appears as this, is a material of this universe.
[SPEAKER_02]: That's why it appears as existing.
[SPEAKER_02]: And there is awareness, consciousness knowledge is possible here because it's actually consciousness.
[SPEAKER_02]: And there seems to be a purpose, a point, a value, something good to be achieved, a point to all of this.
[SPEAKER_02]: That's because it's Ananda.
[SPEAKER_02]: So it is the Ananda, the Jaitanya, and the Sat existence consciousness and bliss of the ultimate cause, which is scattered in an air and through its creation, which we see everywhere.
[SPEAKER_02]: Everything appears to exist.
[SPEAKER_02]: And we have experience, consciousness, knowledge, awareness.
[SPEAKER_02]: And we feel there is a point to all of this, value, happiness.
[SPEAKER_02]: Some gold, this is the scattering of Brahman in the universe.
[SPEAKER_02]: We can't put it dramatically.
[SPEAKER_02]: The universe is the shipwreck of the infinite on the shores of space, time and causation.
[SPEAKER_02]: What is the sea shore, space, time and causation?
[SPEAKER_02]: On the other side is the sea of Brahman.
[SPEAKER_02]: On this side is the wreckage called the universe.
[SPEAKER_02]: But don't worry, it's not wrecked.
[SPEAKER_02]: It only appears that way.
[SPEAKER_02]: Brahman is perfectly alright.
[SPEAKER_02]: Why is Bremen all right?
[SPEAKER_02]: You have to go deeper into this.
[SPEAKER_02]: There are two kinds of causation.
[SPEAKER_02]: One is called Parinama, another is called Vivata.
[SPEAKER_02]: Parinama is transformation of the cause into the effect.
[SPEAKER_02]: The seed is transformed into the tree.
[SPEAKER_02]: Where is the seed?
[SPEAKER_02]: It isn't there anymore.
[SPEAKER_02]: It's the tree now.
[SPEAKER_02]: The milk is transformed into the yogurt.
[SPEAKER_02]: Where is the milk?
[SPEAKER_02]: It isn't there anymore.
[SPEAKER_02]: It's the yogurt now.
[SPEAKER_02]: The baby is transformed into the grown-up person.
[SPEAKER_02]: Where is the baby?
[SPEAKER_02]: It's the grown-up person.
[SPEAKER_02]: Maybe isn't there anymore?
[SPEAKER_02]: You can't say the baby is appearing as the grown-ups.
[SPEAKER_02]: Really a baby?
[SPEAKER_02]: Sometimes they are.
[SPEAKER_02]: But it's transformed.
[SPEAKER_02]: The cause is gone.
[SPEAKER_02]: The seed is gone.
[SPEAKER_02]: The yogurt is gone.
[SPEAKER_02]: The baby is gone.
[SPEAKER_02]: Not entirely.
[SPEAKER_02]: It's now they're transformed into the grown-up person or the tree or the yogurt.
[SPEAKER_02]: This is called Parinama.
[SPEAKER_02]: Actual transformation of the cause into the effect.
[SPEAKER_02]: Then there's another way, another transformation, another theory of causation called river tap, apparent transformation.
[SPEAKER_02]: Apparently the snake, the rope is transformed into the snake, isn't looks like the snake.
[SPEAKER_02]: The rope is mistaken to be the snake.
[SPEAKER_02]: The sea shell is mistaken to be silver.
[SPEAKER_02]: These are the classic examples.
[SPEAKER_02]: The desert is mistaken to be mirage, water.
[SPEAKER_02]: So, I mean mirage is there, but it's water, we must take it to be an oasis or water.
[SPEAKER_02]: So this is apparent transformation.
[SPEAKER_02]: It isn't the desert is still there.
[SPEAKER_02]: It's still the dry desert, even if it looks like a watery oasis.
[SPEAKER_02]: It's still a rope, even if it looks like a snake.
[SPEAKER_02]: It's still a seashell, even if it looks like silver.
[SPEAKER_02]: So the cause is not transformed into the effect.
[SPEAKER_02]: It just looks like that.
[SPEAKER_02]: This is called viworth.
[SPEAKER_02]: Now let's put it into practice.
[SPEAKER_02]: these two, Prayparinama and Vyvarta, real transformation, apparent transformation.
[SPEAKER_02]: According to Vedanta, Vedantic theory of creation, this world is Brahma-Vyvarta-Maya Parinama.
[SPEAKER_02]: It's an appearance of Brahma in a transformation of Maya.
[SPEAKER_02]: What is this world?
[SPEAKER_02]: In India, it's a common phrase, Submaya, it's all Maya.
[SPEAKER_02]: What it means, technically it's correct.
[SPEAKER_02]: What it means is Maya, which is made of three gunners.
[SPEAKER_02]: It's transformed into the five elements.
[SPEAKER_02]: It's transformed into this physical world and in our subtle world also.
[SPEAKER_02]: It's actually transformed.
[SPEAKER_02]: It's not that Maya has gone only a part of Maya.
[SPEAKER_02]: Maya has parts by the way, not like Brahmin.
[SPEAKER_02]: So it's transformed.
[SPEAKER_02]: A tiny bit of Maya has transformed into this universe, actually transformed.
[SPEAKER_02]: So Maya is called the Parinamikara, the transformative cause.
[SPEAKER_02]: But what does it, what is Maya itself transform into the universe?
[SPEAKER_02]: Not really.
[SPEAKER_02]: What Maya is doing is it projects Brahman as this universe, apparently.
[SPEAKER_02]: So Brahman is the reality of this universe.
[SPEAKER_02]: The stuff of this universe is Brahman.
[SPEAKER_02]: But Brahman is not transformed into this universe.
[SPEAKER_02]: Brahman only appears as this universe.
[SPEAKER_02]: Brahman is the rope.
[SPEAKER_02]: Universe is the snake.
[SPEAKER_02]: Brahman is like the desert and the universe is like the Oasis.
[SPEAKER_02]: It's usually the opposite.
[SPEAKER_02]: Brahman is good.
[SPEAKER_02]: The universe is not so good.
[SPEAKER_02]: Brahman is what you call the nakedness, the shell and it glitters like this universe.
[SPEAKER_02]: So, Brahman is apparently transformed.
[SPEAKER_02]: Apparently transformed means Brahman is still there.
[SPEAKER_02]: Even if it looks like a snake, rope is still there.
[SPEAKER_02]: Similarly, even if it looks like the universe, Brahman is still there.
[SPEAKER_02]: Where?
[SPEAKER_02]: Where?
[SPEAKER_02]: When?
[SPEAKER_02]: Which one?
[SPEAKER_02]: Here.
[SPEAKER_02]: Now, this one.
[SPEAKER_02]: Everywhere.
[SPEAKER_02]: All the time.
[SPEAKER_02]: Everything.
[SPEAKER_02]: Someone saw a snake.
[SPEAKER_02]: So, other person said, no, it's not a snake.
[SPEAKER_02]: It's a garland discarded.
[SPEAKER_02]: These are classic examples.
[SPEAKER_02]: Garland discarded, discarded from the temple.
[SPEAKER_02]: Someone said, no, it's the crack in the earth.
[SPEAKER_02]: Like a dry earth or a earthquake or drought.
[SPEAKER_02]: Now, it's actually a rope.
[SPEAKER_02]: Where is the rope?
[SPEAKER_02]: It's in the snake.
[SPEAKER_02]: It's in the crack.
[SPEAKER_02]: It's in the garland.
[SPEAKER_02]: Because garland crack ends, the snake are not there.
[SPEAKER_02]: It's the rope.
[SPEAKER_02]: are the error itself to con the forms of, as if the error itself, as if to con the form and the name of a snake, to con the form and name of a garden, to con the form and the name of a crack in the earth.
[SPEAKER_02]: Similarly, Maya itself imposes a network of names and forms on what, on what, on what basis, what's the reality, the stuff, it's Brahman.
[SPEAKER_02]: Brahman remains as Brahman, but it appears as the word, why?
[SPEAKER_02]: Where does the names and forms, where did they come from?
[SPEAKER_02]: They come from the transformation of Maya.
[SPEAKER_02]: Now we understand.
[SPEAKER_02]: The one indivisible, apparent and transformative cause of the universe is Brahman.
[SPEAKER_02]: As Brahman, it's the apparent cause of the universe because it doesn't change.
[SPEAKER_02]: As Maya, it is the transformative cause of the universe.
[SPEAKER_02]: In Sanskrit, Akhandh, Bhivat, Parinami, Karana, Jadhad Karana.
[SPEAKER_02]: So, indivisible cause of this universe.
[SPEAKER_02]: It is, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean, I mean,
[SPEAKER_02]: Yatornana Visriyate Grinnataycha, Yatapetibya Moshadaya Sambhavanti, Yatasatapurshad Keshalomani, Tatakshara Sambhavati Habishwam, just as a spider spins and pulls back its web, just as from the ground.
[SPEAKER_02]: emerge shrubs and herbs and plants, just as from a living body, emerges hair, hair and nails and all that.
[SPEAKER_02]: Similarly, from the akshara, the imperishable, emerges the universe.
[SPEAKER_02]: So this is no punishment.
[SPEAKER_02]: What is being said here, the spider is both the material and the intelligent cause of the web.
[SPEAKER_02]: Where does the spider spin the web from?
[SPEAKER_02]: What material does it use?
[SPEAKER_02]: Does he go to Home Depy?
[SPEAKER_02]: Home Depy?
[SPEAKER_02]: No.
[SPEAKER_02]: It spins the web from its own body.
[SPEAKER_02]: So the body of the spider is the transformative Parinamikara.
[SPEAKER_02]: It transforms.
[SPEAKER_02]: It exudes the web.
[SPEAKER_02]: And the spider is the intelligent cause.
[SPEAKER_02]: The sentient being called the spider is the intelligent cause of the web.
[SPEAKER_02]: Similarly, Brahman is the material and intelligent cause of the.
[SPEAKER_02]: universe.
[SPEAKER_02]: But when you say material cause, these two distinctions, what we made.
[SPEAKER_02]: My eyes trans is the material which is transformed into the names and forms.
[SPEAKER_02]: And Brahman is the material which appears through that network of names and forms as the universe.
[SPEAKER_02]: All of this is said here, Vishwashrishty, projection of the universe.
[SPEAKER_02]: Abhagata, Abhagata, protection, city, how is the universe maintained?
[SPEAKER_02]: Brahman gives existence to this universe, light to this universe, value to this universe, Sath, Chit, Ananda, and so the universe exists.
[SPEAKER_02]: It's like saying, how is it maintained?
[SPEAKER_02]: It's not that Brahman is running a maintenance department and keeps fixing things which are broken.
[SPEAKER_02]: Now it's like the table, it's maintained by the wood, which means the wood lends it existence.
[SPEAKER_02]: the Buddha-lensit existence.
[SPEAKER_02]: Similarly, Brahman lends this word existence, light, value, sath, chith, ananda.
[SPEAKER_02]: Yes, you had a question.
[SPEAKER_08]: Thank you so much.
[SPEAKER_02]: Just quick question, Tanmatra, how that fits in here?
[SPEAKER_02]: Yes.
[SPEAKER_02]: Tanmatras are the subtle elements.
[SPEAKER_02]: So, Maya projects Maya's constituted of three elements, of three aspects, sector adjustments.
[SPEAKER_02]: In creation, Maya projects the five elements of sky, air, fire, water, the old ancient cosmology.
[SPEAKER_02]: And those are in a subtle form.
[SPEAKER_02]: Those subtle forms are called tanmatras.
[SPEAKER_02]: Those subtle tanmatras combine to form our subtle bodies, mind, prana, all of these things.
[SPEAKER_02]: Then the combined further in a process called Panchi Karanam, Quintiplication.
[SPEAKER_02]: Those who have studied Vedanta Sarva would remember that.
[SPEAKER_02]: And that process produces the physical elements of space, fire, water, earth and so on, which combines to produce this world, all the words, these bodies, out food, all of this, the physical universe.
[SPEAKER_02]: So Tarmattra, Tarmattra literally in Sanskrit means that alone.
[SPEAKER_02]: So space alone, fire alone, sky alone, I mean, air alone and so on.
[SPEAKER_02]: There's just names.
[SPEAKER_02]: They're not supposed to be fire, earth, or maybe it's something like radiation.
[SPEAKER_02]: We don't know.
[SPEAKER_02]: In fact, there is an interesting background to this.
[SPEAKER_02]: Swami Ashoka Nandiji, who was in the Vedanta Society of Northern California, one of his disciples was a well-known physicist, John Dobson.
[SPEAKER_02]: Somebody seen him?
[SPEAKER_07]: Yes.
[SPEAKER_02]: You have seen him?
[SPEAKER_02]: Yes.
[SPEAKER_07]: He was here.
[SPEAKER_02]: He was here?
[SPEAKER_02]: Wasn't he in Hollywood?
[SPEAKER_02]: He was here?
[SPEAKER_02]: He visited here.
[SPEAKER_02]: He was a well-known astronomer.
[SPEAKER_02]: He founded this sidewalk astronomy.
[SPEAKER_02]: He would make telescopes and encourage young people to look at stars and planets and so on.
[SPEAKER_02]: He was a physicist.
[SPEAKER_02]: One of the tasks that is Guru gave him was Ashoka Anjee gave him was how to match these five elements to cosmology, modern cosmology.
[SPEAKER_02]: So you wrote books about it.
[SPEAKER_02]: I don't think it meant anywhere.
[SPEAKER_02]: Anyway, the idea being that
[SPEAKER_02]: After all, do the ancient Vedantic or Sankhians were describing this universe.
[SPEAKER_02]: Physics is describing this universe.
[SPEAKER_02]: So there must be some mapping somewhere, in principle, if not in detail.
[SPEAKER_02]: Physics is very sophisticated and powerful and, you know, I asked Brian Green once, the cosmologist who has written all this books, he has the PBS serial, the elegant universe in Columbia.
[SPEAKER_02]: He was launching his new book.
[SPEAKER_02]: I forget the name.
[SPEAKER_02]: at Harvard University.
[SPEAKER_02]: So after the long book launch, I asked him.
[SPEAKER_02]: So his new book is less physics and more philosophy actually.
[SPEAKER_02]: I think that's what happens to physicists.
[SPEAKER_02]: After what some time it becomes philosophy.
[SPEAKER_02]: So I asked him the cosmology in the Vedas.
[SPEAKER_02]: How does it compare with modern physics, modern cosmology?
[SPEAKER_02]: He said, Swami, this is, that was not science, but that was like a poet poetry.
[SPEAKER_02]: That's like poetry.
[SPEAKER_02]: That's poetry of which modern cosmology seems to be an echo.
[SPEAKER_02]: There are wonderful parallels.
[SPEAKER_02]: There are wonderful parallels between modern cosmology and ancient Vedic cosmology.
[SPEAKER_02]: More and more, very strange things which are coming out in modern physics is even stranger than religion.
[SPEAKER_02]: The last what they got in the Nobel Prize last year, the non-locality, that faster than light communication, the two particles, maybe at the end of the universe, but they seem to interact as if there is no distance between them.
[SPEAKER_02]: And this is one of the predictions of quantum theory, but it was actually given the Nobel Prize last year.
[SPEAKER_02]: Think like that, yesterday I saw a news item, I didn't read, it just came up on my phone.
[SPEAKER_02]: Scientists claim that the universe is intelligent and the brain taps into it to become conscious.
[SPEAKER_02]: This is literally a description of Hiran Negerva, the cosmic mind of which we all part take.
[SPEAKER_02]: I don't know what, I mean, in what way they are putting it, but in principle, of course, most of these are still conjectures of course.
[SPEAKER_02]: I said this one's to a philosopher, you know, something about
[SPEAKER_02]: And there's this philosophy of a Nick Bustram, who says we are living in a simulation and uses probability theory.
[SPEAKER_02]: You wrote a paper about it, which Elon Musk quoted later on, that probability theory implies we probably live in a simulation.
[SPEAKER_02]: If there are simulated universes, there are probably a millions and billions of simulated universes and one real universe.
[SPEAKER_02]: So what's the chance that this is the one real universe?
[SPEAKER_02]: Very little, vanishingly spot.
[SPEAKER_02]: We probably live in a simulation.
[SPEAKER_02]: I said this to one philosopher.
[SPEAKER_02]: And he said, yeah, so they are scientists, they can say anything.
[SPEAKER_02]: So that is an interesting way of putting it.
[SPEAKER_02]: Scientists can say anything they like.
[SPEAKER_02]: Philosophers have to be careful.
[SPEAKER_02]: We generally think it's the other way around, but he said, no, scientists can say anything they like.
[SPEAKER_02]: So John Dubson, I read, but book, five elements, he's tried to map to some
[SPEAKER_02]: cosmology, modern physics.
[SPEAKER_02]: I don't think it was very convincing, but he tried.
[SPEAKER_02]: So it seems Ashokansi would give these huge tasks to his chosen disciples.
[SPEAKER_02]: Mary Lewisburg, the whole of the new discoveries, one we will become in America, that became her life's work.
[SPEAKER_02]: He first trained her to be a writer and then gave her this huge task which he devoted her life to.
[SPEAKER_02]: I saw her just once in Beloved Mutt, but she was sister Gargi, Mary Lou's birth, the author of these volumes, and I was just a new permit.
[SPEAKER_02]: Now I think she would have been delighted to speak with me, but it has to shy to go up to her.
[SPEAKER_02]: She was sitting in the monk's quarters downstairs, knitting a sweater, bearing care whether she'd already become monk, Sunniasini.
[SPEAKER_02]: Which was Rishhti, our big heart, our name, our means protection,
[SPEAKER_02]: Brahman gets protection means support to this universe in the sense of the word giving support to the table.
[SPEAKER_02]: Pigata, disillusion, destruction means disillusion.
[SPEAKER_02]: Destruction of disillusion in Vedanta or in Sankhya.
[SPEAKER_02]: It means effect going back to cause.
[SPEAKER_02]: Effect, quick.
[SPEAKER_02]: Destruction is not utter destruction.
[SPEAKER_02]: Destruction of the table means what where is the destruction of the table?
[SPEAKER_02]: It's a Niyai philosophy we would say.
[SPEAKER_02]: It is the destroyed table is in the splinters of wood which remain.
[SPEAKER_02]: So from wood comes the table and back to wood it goes.
[SPEAKER_02]: Coming from wood it's called creation.
[SPEAKER_02]: Existing in the wood the table says to exist and destroyed means back to wood only.
[SPEAKER_02]: The table name and form is lost.
[SPEAKER_02]: Gaining an amen form and function is creation.
[SPEAKER_02]: Losing the name and form and function is called destruction.
[SPEAKER_02]: So it's never from nothing to something and then something to nothing.
[SPEAKER_02]: No.
[SPEAKER_02]: Something to something and back from something to something.
[SPEAKER_02]: So, we have the Karadam.
[SPEAKER_02]: What is the cause of all this Brahman?
[SPEAKER_02]: And we know, remember these terms.
[SPEAKER_02]: Parinama, Bhivata, actual transformation, apparent transformation.
[SPEAKER_02]: And intelligent cause, material cause.
[SPEAKER_02]: These are the four things you need to know.
[SPEAKER_02]: What's all this?
[SPEAKER_02]: Brahma.
[SPEAKER_02]: So what?
[SPEAKER_02]: Tatthuamasi, you are that.
[SPEAKER_02]: Now I applied to consciousness.
[SPEAKER_02]: Consciousness, Jan Mavrit, Deepari, Nattyapakshaya, Vyādhi, Nāshana, Vihi, Namabh, Dhyayam.
[SPEAKER_02]: Our troubles, disease, old age, decay, death, will you the consciousness, your free of them?
[SPEAKER_02]: Because consciousness is unchangeable.
[SPEAKER_02]: Then, which was Rishtyabha, Vighātha, Karadam?
[SPEAKER_02]: What is the material and intelligent cause of this universe?
[SPEAKER_02]: Consciousness.
[SPEAKER_02]: What is the apparent and the transformative cause of this universe consciousness and its power Maya?
[SPEAKER_02]: That consciousness you are applied to consciousness.
[SPEAKER_02]: Then apply to yourself.
[SPEAKER_02]: I do not have birth.
[SPEAKER_02]: I do not have childhood and teenage and growth.
[SPEAKER_02]: I do not have a middle age.
[SPEAKER_02]: I do not am devoid of an old age.
[SPEAKER_02]: I am devoid of disease, old age and death.
[SPEAKER_02]: Notice the resistance in the mind to that.
[SPEAKER_02]: It is true.
[SPEAKER_02]: And we must confront those resistances and ask them, why are you resisting this?
[SPEAKER_02]: What give me evidence?
[SPEAKER_02]: He, I, the consciousness.
[SPEAKER_02]: How am I born?
[SPEAKER_02]: How am I dying?
[SPEAKER_02]: How am I?
[SPEAKER_02]: Why do you think so?
[SPEAKER_02]: Oh, my, why do you resist this?
[SPEAKER_02]: Why do you think so?
[SPEAKER_02]: Further, Vishwas, Vishhti, our, our big hathakar Adam, I am the cause, the material and intelligent cause of this universe.
[SPEAKER_02]: I am the apparent cause of this universe, and my power, my eyes, the transformative cause of this universe, of its existence, and of its eventual disillusion.
[SPEAKER_02]: It is the chirping sound, bird song, unconsciousness, appearance, playing around disappearance.
[SPEAKER_02]: Into what?
[SPEAKER_02]: Into you?
[SPEAKER_02]: In what?
[SPEAKER_02]: In you?
[SPEAKER_02]: From what?
[SPEAKER_02]: From you?
[SPEAKER_02]: Bhawayat, really?
[SPEAKER_02]: Meditate us.
[SPEAKER_02]: As the Vedas, as the Vedas, Manapa, as the Lakshanam, Nistaranga, Jhalarash, Nistaram, Nithyamuktham, Abhi Bhaktamu, Tiyad, Brahmaatatomasi Bhavayatmani, that which is free from all distinctions, which is ever-existence, which is calm, like a wave-less ocean, and eternally unconditioned and undivided, that drum-handawat, meditate on this in your mind.
[SPEAKER_02]: Astabheda, Brahman is devoid of all differences.
[SPEAKER_02]: What are differences?
[SPEAKER_02]: The three kinds of difference are Vijātya, Sajātya, Swagatabheda, three kinds of differences.
[SPEAKER_02]: Vijātya means difference of different kind.
[SPEAKER_02]: So I am different from the chair.
[SPEAKER_02]: The chair is a different kind of entity and I, this body.
[SPEAKER_02]: Or the chair is different from the floor.
[SPEAKER_02]: The floor is wooden floor and this chair, there are two different things.
[SPEAKER_02]: It's a chair, it's a floor.
[SPEAKER_02]: That's a tree that's a car.
[SPEAKER_02]: They're called Vijatya Veda.
[SPEAKER_02]: Difference in kind.
[SPEAKER_02]: They're not of the same kind.
[SPEAKER_02]: Bramman is devoid of difference in kind.
[SPEAKER_02]: There is no other thing apart from Bramman.
[SPEAKER_02]: Because Bramman is non-dual, there's nothing else apart from it.
[SPEAKER_02]: But what about the world?
[SPEAKER_02]: What about trees and cars?
[SPEAKER_02]: Because there are appearances.
[SPEAKER_02]: You cannot say they constitute a real second to Bramman, a real difference from Bramman.
[SPEAKER_02]: The movie screen.
[SPEAKER_02]: on which a movie in which people and cars and ships and planes and spaceships and dinosaurs and you know King Kong and all of that appears in the movie screen.
[SPEAKER_02]: What's there?
[SPEAKER_02]: Only the movie screen and pictures if you will.
[SPEAKER_02]: There's really only one thing there.
[SPEAKER_02]: There's no real King Kong there.
[SPEAKER_02]: There's no real dinosaur there.
[SPEAKER_02]: There's no sky or earth there.
[SPEAKER_02]: No people there.
[SPEAKER_02]: Although they all appear, Vijatya Veda, what's the other real thing in the screen apart from the screen?
[SPEAKER_02]: Nothing else.
[SPEAKER_02]: Suppose it's a TV screen which is projecting its own pictures.
[SPEAKER_02]: So there's nothing else except a TV screen.
[SPEAKER_02]: There's no different thing there apart from the TV screen.
[SPEAKER_02]: Similarly, there's no different thing in Brahman, apart from Brahman.
[SPEAKER_02]: That's the claim I'm making.
[SPEAKER_02]: When you're hearing bird song in awareness, there's only awareness.
[SPEAKER_02]: It appears to be something different from awareness, bird saw.
[SPEAKER_02]: It isn't.
[SPEAKER_02]: It's only awareness.
[SPEAKER_02]: Appearance to be different.
[SPEAKER_02]: It doesn't have a countably different existence.
[SPEAKER_02]: Askedum, hey, it's a very poetic use.
[SPEAKER_02]: Askedum means like sun setting, where all differences have set.
[SPEAKER_02]: I've faded away, like the sun setting.
[SPEAKER_02]: Then the second kind of difference is
[SPEAKER_02]: Sajati of Heeda.
[SPEAKER_02]: Well, all right, Brahman is nothing else.
[SPEAKER_02]: Other than Brahman, there's nothing different from Brahman, all of the world appears.
[SPEAKER_02]: Is there any other Brahman?
[SPEAKER_02]: Two kind, two Brahman's.
[SPEAKER_02]: So this is the great conclusion of the monotheistic religions.
[SPEAKER_02]: That there is ultimately one God.
[SPEAKER_02]: This is a central truth.
[SPEAKER_02]: So this is Vijati of Heeda.
[SPEAKER_02]: Sajati of Heeda.
[SPEAKER_02]: There is no other God, but God.
[SPEAKER_02]: La, la, la, la, no God but God.
[SPEAKER_02]: So exactly the same thing.
[SPEAKER_02]: No Brahman but Brahman.
[SPEAKER_02]: There's only one Brahman.
[SPEAKER_02]: Think about it more philosophically.
[SPEAKER_02]: When you're contemplating on yourself as consciousness, any other thing other than consciousness would be an object like the bird song appearing in consciousness, not different from consciousness.
[SPEAKER_02]: Any other consciousness, what would it be like?
[SPEAKER_02]: You might say, why not?
[SPEAKER_02]: They're all conscious.
[SPEAKER_02]: So I am conscious and they're all conscious.
[SPEAKER_02]: So the other consciousness is, are there?
[SPEAKER_02]: There are other bodies.
[SPEAKER_02]: There are other minds.
[SPEAKER_02]: Clearly, if I'm in telepath, I can see your thoughts.
[SPEAKER_02]: But your thoughts also will appear in me, in me, the consciousness.
[SPEAKER_02]: Your body also will appear in me, the consciousness.
[SPEAKER_02]: This body also will appear in me, the consciousness.
[SPEAKER_02]: Thought will appear in me, the consciousness.
[SPEAKER_02]: How would you experience another consciousness as nothing else other than your own consciousness?
[SPEAKER_02]: Therefore, there is no other consciousness.
[SPEAKER_02]: Sajadhya Bhai Dara hita.
[SPEAKER_02]: You don't.
[SPEAKER_02]: You don't.
[SPEAKER_03]: But you just said, how can you experience it other than it?
[SPEAKER_02]: That's probably asking, how can you?
[SPEAKER_02]: See, the question is, are these people conscious?
[SPEAKER_02]: Hopefully, that's a whole big problem in philosophy.
[SPEAKER_02]: It's called the problem of other minds.
[SPEAKER_02]: Vedanta says, no, it's not that they are not conscious.
[SPEAKER_02]: They are, but that consciousness is not an object to you.
[SPEAKER_02]: To experience consciousness, a consciousness experiences something as an object.
[SPEAKER_02]: So if you experience another consciousness, it would have to be as an object.
[SPEAKER_02]: But can you experience consciousness as an object?
[SPEAKER_02]: You can't.
[SPEAKER_02]: The only way you can experience consciousness as others is that one consciousness which you already are.
[SPEAKER_02]: There is no way of experiencing consciousness as an object, as a second consciousness.
[SPEAKER_02]: What I'm doing here is, I'm actually showing you something that is not at all understood.
[SPEAKER_02]: Our common sense view in this world, eight billion people, seven billion, nine hundred and ninety nine million of them will say, yes, there are many other consciousnesses and we are experiencing other consciousnesses.
[SPEAKER_02]: This is what is showing you, it's not true.
[SPEAKER_02]: We haven't thought it through.
[SPEAKER_02]: It's showing you just by that word, astabheera.
[SPEAKER_02]: There's no other consciousness.
[SPEAKER_02]: That does not mean that these are not conscious.
[SPEAKER_02]: There's only one consciousness, and that consciousness is all of them.
[SPEAKER_02]: And in me, this is what Krishna means.
[SPEAKER_02]: A chretra-gyam-chha-pimam with the sarva-kshetra-yashubhara-ta.
[SPEAKER_02]: In all these fields, all these bodies and minds, there is one lower of the field.
[SPEAKER_02]: This is what he means when he says, Avivaktaam-chha-vutya-yashubhava-kta-miva-chastitam, undivided in all beings, I appear as if divided.
[SPEAKER_02]: That's why you feel there are many people with many consciousnesses.
[SPEAKER_02]: Yes.
[SPEAKER_02]: Ask them, hey, you know.
[SPEAKER_03]: So thinking of I, is that right?
[SPEAKER_02]: What?
[SPEAKER_03]: I think of I, is a man.
[SPEAKER_02]: Ignorance.
[SPEAKER_03]: Yeah, yeah, yes, ignorance.
[SPEAKER_02]: Why?
[SPEAKER_02]: You can think I, right?
[SPEAKER_02]: I, yes.
[SPEAKER_03]: but the same consciousness is in everybody.
[SPEAKER_02]: What you mean is thinking of a different eye in each body.
[SPEAKER_02]: Yes, there is a different eye in each body.
[SPEAKER_02]: The eye belongs to the mind.
[SPEAKER_02]: If I think I am different, I am already identifying with mind and body.
[SPEAKER_02]: If I am identifying with awareness, then still I might think I am a different awareness and there is another awareness there which thinks of itself as awareness also but a different one.
[SPEAKER_02]: That is not true.
[SPEAKER_02]: I, as the mind, I, as the person, I, as the body, certainly different in each body.
[SPEAKER_02]: They're all different persons.
[SPEAKER_02]: The ego, it's different.
[SPEAKER_02]: How many ego are there?
[SPEAKER_02]: Eight billion people, eight billion ego's?
[SPEAKER_02]: And many more in sentient animals, how many consciousnesses?
[SPEAKER_02]: Pure consciousness, awareness itself.
[SPEAKER_02]: It has to be one, because us, the Veda,
[SPEAKER_02]: But what has not set differences of all been extinguished?
[SPEAKER_02]: The body is very used, subtly used.
[SPEAKER_02]: It doesn't say they are not differences.
[SPEAKER_02]: In practical like there are differences.
[SPEAKER_02]: One person is here or the person is there.
[SPEAKER_02]: One person has a college degree, one person is illiterate, one person is a highly talented or the person doesn't have those talents, one person is rich, one of those person is, those difference are all there in practical life.
[SPEAKER_02]: So differences being admitted here when we come to awareness, Brahman.
[SPEAKER_02]: Astaghfirah, those all, those differences are extinguished.
[SPEAKER_02]: Yeah, that's a good word.
[SPEAKER_02]: The extinguishing of all differences.
[SPEAKER_02]: Then what is not extinguished?
[SPEAKER_02]: Anapas, the Laksharam.
[SPEAKER_02]: But the existence of Brahman is not extinguished.
[SPEAKER_02]: Brahman alone exists.
[SPEAKER_02]: That cannot be extinguished.
[SPEAKER_02]: That is always called Nishayetavati.
[SPEAKER_02]: If you do Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi, Nethi.
[SPEAKER_02]: You will hit rock bottom, which is the ground of reality.
[SPEAKER_02]: only it will not be an objective round.
[SPEAKER_02]: It will be you.
[SPEAKER_02]: So, anapasthalaksharam which says, which is ever-existent, which can never be denied, which is the ground of all denier.
[SPEAKER_02]: The ground upon which the existence of the universe is denied, that ground is prominent.
[SPEAKER_02]: Nistarangajalara, she Nistalam, very poetic.
[SPEAKER_02]: Imagine an infinite ocean.
[SPEAKER_02]: no waves, utterly still.
[SPEAKER_02]: That is proper.
[SPEAKER_02]: Sri Ramakrishna adds, he says, a little footnote here.
[SPEAKER_02]: Sri Ramakrishna will say, and that very ocean in motion is my Divine Mother.
[SPEAKER_02]: When it's utterly still, it is the Brahman of Shankara.
[SPEAKER_02]: When it is in motion, it's a Divine Mother here, creation, preservation, destruction, this universe.
[SPEAKER_02]: It's exactly the same thing.
[SPEAKER_02]: Nithyamuktam, avivaktamuttiya.
[SPEAKER_02]: Let me do the avivaktamuttiya.
[SPEAKER_02]: Undivided form.
[SPEAKER_02]: What does it undivided form mean?
[SPEAKER_02]: Again, one more distinction.
[SPEAKER_02]: The third kind of distinction is called Swagata Veda.
[SPEAKER_02]: Internal difference.
[SPEAKER_02]: Yes, I am one.
[SPEAKER_02]: But in me, there are many differences.
[SPEAKER_02]: There are hands and feet and tummy and head.
[SPEAKER_02]: In the mind also, there are differences.
[SPEAKER_02]: There is the intellect, there is the memory, there is emotions, perceptions.
[SPEAKER_02]: So these are called internal differences.
[SPEAKER_02]: I understand, there is nothing other than Brahman, it's non-dual.
[SPEAKER_02]: I understand, there is no other Brahman, no God but God, all good.
[SPEAKER_02]: But in God, in Brahman are there internal differences?
[SPEAKER_02]: We bow down to the lotus feet of the Lord.
[SPEAKER_02]: The Lord has lotus feet, which must be different from his lotus-eyed lotus shaped eyes, from his moon-like face,
[SPEAKER_02]: So, are there differences?
[SPEAKER_02]: Alas, yes, there are no differences.
[SPEAKER_02]: All the differences, all those beautiful imaginations, visualizations of the lover of God, all are extinguished here.
[SPEAKER_02]: Are we Bhattam Muthiya, the undivided form, which is one homogeneous existence consciousness, please.
[SPEAKER_02]: Those are not internal differences.
[SPEAKER_02]: Existence, consciousness, and bliss are not internal differences in Brahman.
[SPEAKER_02]: It's the same thing.
[SPEAKER_02]: From the perspective of existence, does it exist?
[SPEAKER_02]: Yes, it is existence itself.
[SPEAKER_02]: Does it know, is it aware?
[SPEAKER_02]: Does it dull existence, dead existence like a rock?
[SPEAKER_02]: No, it is aware.
[SPEAKER_02]: It is the source of all knowledge, experience, enjoyment, suffering.
[SPEAKER_02]: Does it have a point?
[SPEAKER_02]: Does it have value?
[SPEAKER_02]: Does it have joy?
[SPEAKER_02]: Please, yes, it is armed.
[SPEAKER_02]: It is bliss itself.
[SPEAKER_02]: It is the point of everything.
[SPEAKER_02]: It is the value of everything.
[SPEAKER_02]: It is all goodness, it's all beauty.
[SPEAKER_02]: It's all love and joy on and on them.
[SPEAKER_02]: So, are we bhaktamotiya?
[SPEAKER_02]: No internal difference.
[SPEAKER_02]: No difference of the same kind.
[SPEAKER_02]: That knocks out polytheism, multiple gods.
[SPEAKER_02]: No difference, we internally, that knocks out Vishish Taktwaita, that there is God, Brahman is there, but it is qualified by internal difference.
[SPEAKER_02]: Brahman qualified by sentient beings and the insentient universe is Vishish Taktwaita, qualified monism.
[SPEAKER_02]: Brahman is there, but it is qualified by
[SPEAKER_02]: sentient beings, us, and in sentient universe, the chairs, and tables, and stuff.
[SPEAKER_02]: All together, it is Brahman, and organic unity.
[SPEAKER_02]: Adwaita Vedanta says, no organic unity.
[SPEAKER_02]: It's a homogeneous identity.
[SPEAKER_02]: So that knocks out, Visistak Dwaita Vedanta.
[SPEAKER_02]: And Vidyatiya Vedara, that means without a divide of difference of kind, it knocks out the existence of the universe.
[SPEAKER_02]: So non-dual Brahman, Satjidana.
[SPEAKER_02]: Avivakta-muthiya.
[SPEAKER_02]: And such a Brahman is Nittya-mukta.
[SPEAKER_02]: Is it eternally free?
[SPEAKER_02]: This is another great shocking tenet.
[SPEAKER_02]: Many shocking things about non-duality.
[SPEAKER_02]: Already free.
[SPEAKER_02]: Ever free.
[SPEAKER_02]: There's never in bondage.
[SPEAKER_02]: So when the enlightened one becomes free, realize the first thing that realized was I always was free.
[SPEAKER_02]: But if I'm always free then why do I always this?
[SPEAKER_02]: Why come to a retreat to retreat?
[SPEAKER_02]: It's because I don't know it.
[SPEAKER_02]: Be careful, avoid the Vedanta claims that you are already free, ever aware, and you never be bound actually.
[SPEAKER_02]: That's what avoid the claims.
[SPEAKER_02]: But it does not claim that you are already enlightened.
[SPEAKER_02]: Some people go very far.
[SPEAKER_02]: Yes, yes.
[SPEAKER_02]: And we are already enlightened.
[SPEAKER_02]: No.
[SPEAKER_02]: It's not a free pass of everything.
[SPEAKER_02]: Everything says, yeah, it's already there.
[SPEAKER_02]: No, no.
[SPEAKER_02]: There are certain things which have to be accomplished.
[SPEAKER_02]: Enlightenment has to be accomplished.
[SPEAKER_02]: That's what we are after.
[SPEAKER_02]: It's no use saying I'm already free if I don't feel free at all.
[SPEAKER_02]: It's no use seeing, I'm not born when I'm everywhere, I'm asked for my date of birth.
[SPEAKER_02]: So I'm here, Khandan and the G, in nineteen thirty six, he was the president of the Ramakrishna order.
[SPEAKER_02]: And if the centenary of Sri Ramakrishna, hundred years, and the committee in Beloit, but they asked, because he was the president, Khandan and asked him to write a forward
[SPEAKER_02]: to the publication, which means the blessings from the President on the sense in India of Sri Lāma Krishna.
[SPEAKER_02]: Akanalānji refused.
[SPEAKER_02]: Since Sri Lāma Krishna, I know him to be Brahman.
[SPEAKER_02]: It's not true that he has a sense in it.
[SPEAKER_02]: Is it herald?
[SPEAKER_02]: To the great exasperation of the monks who had to do the work after all.
[SPEAKER_02]: So they must have prayed because one day Sri Lāma Krishna appeared before Akanalānji and told him, right it.
[SPEAKER_02]: And so he did.
[SPEAKER_02]: Nithyamuktam, always free.
[SPEAKER_02]: You are always free.
[SPEAKER_02]: So, now apply this to consciousness, astabheidam, manapas, talaksharam, consciousness is free of difference.
[SPEAKER_02]: There is nothing else except consciousness.
[SPEAKER_02]: There is no second consciousness.
[SPEAKER_02]: But one thing cannot be denied that it exists.
[SPEAKER_02]: There was the Karts great conclusion.
[SPEAKER_02]: You cannot deny your own existence.
[SPEAKER_02]: When Nistarangajalarashi, Nistchalam,
[SPEAKER_02]: way less unmoving vast mass of water.
[SPEAKER_02]: This consciousness is like that.
[SPEAKER_02]: Again, it's interesting because we think consciousness is ever in motion.
[SPEAKER_02]: We have so many conscious experiences.
[SPEAKER_02]: We are having seeing hearing, talking, walking, enjoying, suffering, waking, dreaming.
[SPEAKER_02]: None of it.
[SPEAKER_02]: You must exclude all of that.
[SPEAKER_02]: All of that is mind, senses, body.
[SPEAKER_02]: Not consciousness.
[SPEAKER_02]: If you exclude all of it, you will see consciousness is like a vast, waveless, motionless body of water.
[SPEAKER_02]: An ocean without wave and motion.
[SPEAKER_03]: They're trying to.
[SPEAKER_02]: Somebody told me.
[SPEAKER_02]: A literature professor told me.
[SPEAKER_02]: Don't mistake that for poetry.
[SPEAKER_02]: It's called versification.
[SPEAKER_02]: Versification.
[SPEAKER_02]: That's not poetry.
[SPEAKER_06]: Or at the swamiji.
[SPEAKER_06]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[UNKNOWN]: Or at the swamiji.
[UNKNOWN]: Or at the swamiji.
[UNKNOWN]: Or at the swamiji.
[UNKNOWN]: Or at the swamiji.
[UNKNOWN]: Or at the swamiji.
[UNKNOWN]: Or at the swamiji.
[UNKNOWN]: Or at the swamiji.
[SPEAKER_05]: Or at the swamiji.
[SPEAKER_05]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Or at the swamiji.
[SPEAKER_02]: Vishwapota itas tata bramati svantavatena namamastya sahishnuta in me the vast ocean of consciousness.
[SPEAKER_02]: The universe is like a little boat which moves here and there sometimes rising sometimes sinking by its own internal law.
[SPEAKER_02]: What's because the boat moves and sizes because of the current waves in the ocean and the wind.
[SPEAKER_02]: But what is the internal law which moves the universe?
[SPEAKER_02]: It's the law of causation.
[SPEAKER_02]: But it's so beautifully put.
[SPEAKER_02]: So, our Antavathena, internally, by a wind which is internal to the universe, and to the boat, the boat is the universe.
[SPEAKER_02]: The causality lies within the boat, within the universe, not in the ocean.
[SPEAKER_02]: Then, what is the attitude of the ocean to this pesky little boat, which is the universe?
[SPEAKER_02]: Namamas, Tiashishnuta, I am not intolerant.
[SPEAKER_02]: I am patient.
[SPEAKER_02]: I am patient with the universe.
[SPEAKER_02]: It's like a naughty little puppy, universe, and patient with it.
[SPEAKER_02]: It moves within me.
[SPEAKER_02]: It's about.
[SPEAKER_02]: It moves on my surface.
[SPEAKER_02]: Sometimes going well, sometimes going down.
[SPEAKER_02]: The next go deeper.
[SPEAKER_02]: In me, the limitless ocean of consciousness, the universe arises as waves.
[SPEAKER_02]: Let it arise and let it subside.
[SPEAKER_02]: I am neither increased nor diminished thereby.
[SPEAKER_02]: So in this universe of consciousness, in this limitless consciousness, the world, it arises as a wave.
[SPEAKER_02]: The difference between a wave and a boat is, the boat is external to the ocean.
[SPEAKER_02]: But the wave is the ocean.
[SPEAKER_02]: It arises as waves.
[SPEAKER_02]: Let the waves arise.
[SPEAKER_02]: The notion is not increased thereby.
[SPEAKER_02]: A tsunami wave also doesn't increase the ocean.
[SPEAKER_02]: Let the wave subside.
[SPEAKER_02]: The ocean is not diminished thereby.
[SPEAKER_02]: Let birth come.
[SPEAKER_02]: I am not increased thereby.
[SPEAKER_02]: Let death old age disease and death come.
[SPEAKER_02]: I am not diminished thereby.
[SPEAKER_02]: Let success come.
[SPEAKER_02]: Let failure come.
[SPEAKER_02]: I am neither increased nor diminished a little bit by it.
[SPEAKER_02]: This limitless ocean of consciousness I have.
[SPEAKER_02]: Go deeper.
[SPEAKER_02]: Mayanantamaham bodho wishwam nama vikallpana ati shantoniragara atadivaam asthitaha.
[SPEAKER_02]: In me, the limitless ocean of consciousness, the world is an imagination.
[SPEAKER_02]: Ati shant, eternally peaceful, no winds, aton, viraka, or a fondless, thus do I abide from eternity to eternity.
[SPEAKER_02]: even eternity is a way of putting it because it's just time.
[SPEAKER_02]: So these are three levels.
[SPEAKER_02]: In the first level, this is a universe.
[SPEAKER_02]: It's like a boat.
[SPEAKER_02]: See, there itself is already freedom because I am vast.
[SPEAKER_02]: The universe is tiny compared to me.
[SPEAKER_02]: And I'm not impatient with it.
[SPEAKER_02]: In the second one, the universe is nothing but me.
[SPEAKER_02]: It's a wave and I am the ocean.
[SPEAKER_02]: It may come, it may go, and not diminished or increased by it.
[SPEAKER_02]: And in the third, there is no universe.
[SPEAKER_02]: It's an appearance.
[SPEAKER_02]: It's a dream-like appearance.
[SPEAKER_02]: The ocean is without way this one, which Shankaracharya talks about.
[SPEAKER_02]: Nistaranga-jalara-shinist-jalam.
[SPEAKER_02]: Consciousness, nittya-mukta, consciousness is ever free.
[SPEAKER_02]: Consciousness is ever free.
[SPEAKER_02]: Avibhaktamuttiya, consciousness is indivisible.
[SPEAKER_02]: There is no division in consciousness.
[SPEAKER_02]: I once served under a great Swami, and it was a big ashram.
[SPEAKER_02]: One of the units was working for children.
[SPEAKER_02]: You know, Ramana and I was in marriage.
[SPEAKER_02]: And somebody donated a rich man, donated some money for the unit which worked for the children.
[SPEAKER_02]: Now he wanted a plaque to be put up, which says,
[SPEAKER_02]: Akhandobram, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here, Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhandobram here Akhand
[SPEAKER_02]: We had to scratch our heads and say, no Swami.
[SPEAKER_02]: And the funniest part was the Swami in charge of that children's unit.
[SPEAKER_02]: He was standing outside with a Moro's face.
[SPEAKER_02]: He said, whispered to me, as I was going into give my opinion, as I ever, bilang thing, he said, look brother, do whatever you can, do whatever you will, whatever your opinion you have, but don't let the donation be divided.
[SPEAKER_02]: I don't care about the indivisible Brahman.
[SPEAKER_02]: You can divide it or not, I don't care.
[SPEAKER_02]: But the donation should not be divided.
[SPEAKER_02]: Then, let us go on to the.
[SPEAKER_02]: And this one, you must apply to yourself.
[SPEAKER_02]: Asked to obey them on a past election.
[SPEAKER_02]: I am, in me, there is no difference.
[SPEAKER_02]: There is no other I am, and there is nothing other than I am.
[SPEAKER_02]: Sajati, Abhiyatya, Abhiyatya.
[SPEAKER_02]: But my own existence cannot be denied.
[SPEAKER_02]: Then Nistaranga, Jala Rashi, Nistchalam.
[SPEAKER_02]: This I am is like a waveless ocean without slightest motion or wave.
[SPEAKER_02]: Nittya muktam, I am ever free.
[SPEAKER_02]: Vedanta will not set me free.
[SPEAKER_02]: Vedanta is just a mirror which will show me my own freedom.
[SPEAKER_02]: Abhi Bhaktam Uttiya and within me also there is no difference.
[SPEAKER_02]: I am, so say this to yourself and see note the points of resistance.
[SPEAKER_02]: Those are the, that's what's stopping you from an enlightenment and freedom.
[SPEAKER_02]: And so I have no parts, immediately the, and mind will protest, but you have a body with so many parts.
[SPEAKER_02]: So I can't, this, this I am, can't be the body.
[SPEAKER_02]: But you have a mind, mind with so many modules and aspects to it, then I am cannot be the mind.
[SPEAKER_02]: Number two hundred sixty.
[SPEAKER_02]: A. Kame Vasadani Kakaaranam Karanantarani Rasya Kakaaranam Karya Kakaaranavilakshanam Swayam Brahma Tatwama Sivha Vyatmali.
[SPEAKER_02]: That which even though one reality is the cause for the many, the cause that refutes all other causes, which is distinct from causes and effects and self-existent, that Brahma and Dawat meditate on this in your mind.
[SPEAKER_02]: but very profound verses, A. Come, A, one alone.
[SPEAKER_02]: Brahman is one.
[SPEAKER_02]: What else?
[SPEAKER_02]: Nothing else.
[SPEAKER_02]: Alone, A, one.
[SPEAKER_02]: This word, A, a establishes non-duality.
[SPEAKER_02]: A. Come, A, a sub-existent.
[SPEAKER_02]: Anayka Karadam, it is the cause of the many.
[SPEAKER_02]: Universe, so many beings.
[SPEAKER_02]: all change, all qualities, all activities, all good and bad, heaven and hell, don't mind, all the evil in this world, everything stems from that acre-caram.
[SPEAKER_02]: It's the cause of everything.
[SPEAKER_02]: One cause being the cause of the men.
[SPEAKER_02]: How?
[SPEAKER_02]: as the intelligent and the material cause, and the material cause to can be the apparent material cause, and the transformative material cause.
[SPEAKER_02]: Remember all that, Parinama, Wewata, and Upadan, and Dimitra Karanam, all that.
[SPEAKER_02]: Remember the spider.
[SPEAKER_02]: What about the cause of Pramandan?
[SPEAKER_02]: Karanan, Taraniratsya Karanam.
[SPEAKER_02]: There is no other cause.
[SPEAKER_02]: Raman is self-existent, so it does not have a cause.
[SPEAKER_02]: You can't ask.
[SPEAKER_02]: Oh, Raman is the cause of the many.
[SPEAKER_02]: That one is the cause of the many.
[SPEAKER_02]: What is the cause of the one?
[SPEAKER_02]: You can't ask.
[SPEAKER_02]: It is the first cause, in Christian theology, first cause.
[SPEAKER_02]: And then the hammer blow, car, car, and a belakshanams.
[SPEAKER_02]: It is actually not even the first cause.
[SPEAKER_02]: It is beyond causality.
[SPEAKER_02]: God is the first cause.
[SPEAKER_02]: The absolute Brahman is beyond that also.
[SPEAKER_02]: The Brahman dressed up in Maya becomes Ishwar, the first cause of the universe, and that becomes the cause of the many.
[SPEAKER_02]: Look, a dressed up, dressed up in Maya.
[SPEAKER_02]: Yes.
[SPEAKER_02]: In the finalry of Maya and becomes the cause of the many.
[SPEAKER_02]: Now I apply to consciousness, apply to yourself.
[SPEAKER_02]: Aika may have a consciousness alone.
[SPEAKER_02]: Even when you are hearing the bird chirping, it is consciousness alone.
[SPEAKER_02]: Although it seems that there is something else called a bird chirping.
[SPEAKER_02]: Because of all these sounds you hear.
[SPEAKER_02]: You hear the sound of the fan.
[SPEAKER_02]: You hear the sound of someone breathing.
[SPEAKER_02]: You hear the sound of a car.
[SPEAKER_02]: You hear the sound of your own tummy rumbling.
[SPEAKER_02]: You hear the sound of the bird.
[SPEAKER_02]: All those sounds.
[SPEAKER_02]: What is the cause?
[SPEAKER_02]: What is the material cause?
[SPEAKER_02]: What is the transformative apparent cause?
[SPEAKER_02]: It is you, the consciousness.
[SPEAKER_02]: This is the claim.
[SPEAKER_02]: And what is the cause of consciousness?
[SPEAKER_02]: All of
[SPEAKER_02]: Actually, at least most of modern consciousness studies will have to read.
[SPEAKER_02]: What is the cause of consciousness?
[SPEAKER_02]: Which activity in the brain is causing consciousness?
[SPEAKER_02]: Every now and then you will get articles on news report saying that consciousness explained scientists have found a clue to the origin of consciousness.
[SPEAKER_02]: Every seventy-two hours a new article comes out.
[SPEAKER_02]: Two kinds of articles.
[SPEAKER_02]: Consciousness remains a mystery cannot be explained.
[SPEAKER_02]: Our consciousness has been explained.
[SPEAKER_02]: Both are wrong, both are assuming that there is a cause of consciousness which we are trying to find either we can't find it or we have found it.
[SPEAKER_02]: Here he says, Karanarantara, Nirasya Karanam, negating all other causes.
[SPEAKER_02]: It is the cause which negates all other causes.
[SPEAKER_02]: Then, so it is the first cause, then Shankaracharya says, no, it is not even that.
[SPEAKER_02]: Karya Karanavilakshanam's way of consciousness is beyond constant effect.
[SPEAKER_02]: is a causal.
[SPEAKER_02]: That's why when you ask, who is the author of the appearances?
[SPEAKER_02]: You have to say it's consciousness, but it's not really true either.
[SPEAKER_02]: You have to go to a position where it doesn't matter.
[SPEAKER_02]: We have discovered the reality consciousness.
[SPEAKER_02]: Why does it matter if the reality appears in this way of that way?
[SPEAKER_02]: It's only matters if I'm interested in the appearance, not in the reality.
[SPEAKER_02]: Okay, car, car, and a wheel of shanams, why I'm in itself, it's not an effect, it's not a cause.
[SPEAKER_02]: It's not something produced, it's not the producer either.
[SPEAKER_02]: It's not something created, it's not the creator either.
[SPEAKER_02]: Consciousness did not create a bird's song.
[SPEAKER_02]: I heard it, yes you heard it, it doesn't mean it was created.
[SPEAKER_02]: That's my.
[SPEAKER_02]: Why is not created?
[SPEAKER_02]: Because what you heard was consciousness only.
[SPEAKER_02]: It's consciousness only which appeared as the bird's song.
[SPEAKER_02]: If it was really created, it would be something separate from consciousness.
[SPEAKER_02]: Nothing separate from consciousness.
[SPEAKER_02]: Yeah.
[SPEAKER_02]: It does not have an existence apart from consciousness.
[SPEAKER_02]: Nothing popped out of consciousness and here is my first creation.
[SPEAKER_02]: No.
[SPEAKER_02]: Karya Karanavilakshanam Swayam.
[SPEAKER_02]: To understand this, use Jagrat Swapna Sushupti and Thurya, to wake up the dreamer and the deep sleeper.
[SPEAKER_02]: and Turya, the witness of all three.
[SPEAKER_02]: The Waker and the Dreamer, if you remember Mandukya, it is called Vishwati Jasa.
[SPEAKER_02]: The Waker is put on the, it has put on the clothes, the under clothes and the outer clothes, the under clothes of the mind, and the outer clothes of the body, and becomes the Waker, that consciousness.
[SPEAKER_02]: It is called the product, a cariabram effect.
[SPEAKER_02]: And the Dreamer is put on the under clothes.
[SPEAKER_02]: and is the is just consciousness with the mind.
[SPEAKER_02]: And when you put on your sleeping PJ's pajamas and go to bed, deep sleeper is called frog game.
[SPEAKER_02]: So it is consciousness with the causal power.
[SPEAKER_02]: Consciousness with the causal power and the subtle body, dreamer.
[SPEAKER_02]: Consciousness with the causal power and the subtle body and the gross body, weaker.
[SPEAKER_02]: Us here right now.
[SPEAKER_02]: But consciousness in itself neither cause nor effect.
[SPEAKER_02]: In Mandukya, the waker in the dreamer are called Karya Brahma, Brahma, which are, which are effect.
[SPEAKER_02]: And the deep sleeper is called Kaurana Brahma, the causal Brahma.
[SPEAKER_02]: But Turiya, Kaurya, Kaurana, Bilakshalam, Swayam, it's not an effect, it's not a cause.
[SPEAKER_02]: Brahma, Tumasibha, Bhayat, Vinay.
[SPEAKER_02]: Think about yourself, that is Brahma, and you are that.
[SPEAKER_02]: than two hundred sixty-one.
[SPEAKER_02]: Al-Pamaksh, Anal-Pamaksharam, Nirvikaal-Pakamanam, Anal-Pamaksharam, Yatshsharaakshara-Vilaksharam param, Nithyamabhyaya-Sukham-Niranjanam, Brahmhatat-Tuamasibha-Vayatmani.
[SPEAKER_02]: That which is free from duality, infinite and indestructible, distinct from perishable and imperishable, supreme and eternal, permanent and indivisible bliss, untainted, that Brahman-dawat, veritate on this in your mind.
[SPEAKER_02]: Without division, without option, without alternative.
[SPEAKER_02]: See, division is this.
[SPEAKER_02]: Noir instrument of knowing, object of knowledge.
[SPEAKER_02]: In Sanskrit, Pramata, Pramana, Pramaya.
[SPEAKER_02]: I am the noir.
[SPEAKER_02]: Eyes are my instrument of knowledge.
[SPEAKER_02]: And this handout, this piece of paper, is the object of my knowledge.
[SPEAKER_02]: This is a division.
[SPEAKER_02]: This is different.
[SPEAKER_02]: The instruments are different, and I, the conscious being deploying these instruments to know this one, I am different from it.
[SPEAKER_02]: I am the knower, these are the instruments of knowledge, and this is the object of knowledge.
[SPEAKER_02]: This is called Vikalpa, division.
[SPEAKER_02]: Drunken, near Vikalpa, without division.
[SPEAKER_02]: Consciousness, without division.
[SPEAKER_02]: Think about it.
[SPEAKER_02]: Make it simpler, knower and the knower.
[SPEAKER_02]: You, the consciousness are the knower, and the bird song you heard, the known are the different.
[SPEAKER_02]: They appear to be different.
[SPEAKER_02]: I am the knower, and I'm listening to bird song clearly, two things, and yet that I, the consciousness, am alone in me, the bird song is appearing, and that bird song cannot be anything that's distinct or different from me.
[SPEAKER_02]: Therefore, it must be me.
[SPEAKER_02]: So, consciousness is near vehicle problem.
[SPEAKER_02]: Let me give another example.
[SPEAKER_02]: Here it seems to be all different.
[SPEAKER_02]: I am the knower with my eyes, I am seeing the card there.
[SPEAKER_02]: Separate.
[SPEAKER_02]: I am the, you are the knower with your ears, you are hearing my speech.
[SPEAKER_02]: Separate.
[SPEAKER_02]: The speech is different, your ears, and you are all three different things.
[SPEAKER_02]: But now let me give you an example.
[SPEAKER_02]: In our dreams, suppose, you know, our dreams, we are attending a Vedanta class.
[SPEAKER_02]: Horror of ours.
[SPEAKER_02]: One, you will be like, here also.
[SPEAKER_02]: In the waking also and now he's pursued me to my dreams also.
[SPEAKER_02]: And in my dreams I'm sitting here I am and there's the Swami and I can hear the Swami talking about Brahman.
[SPEAKER_02]: So I am the Noah, my ears are the instrument of knowledge and the speech is the object known, Noah, instrument of knowledge, object known, Pramata, Pramana, Pramaya.
[SPEAKER_02]: But when I wake up something magical happens.
[SPEAKER_02]: I realized, I, the dreamer, was the Swami and His speech, was the years by which I listened and was the listening person also.
[SPEAKER_02]: The dreaming mind by itself became the lower instrument of knowledge and object of knowledge.
[SPEAKER_02]: Do you think in the dream, I was actually using these years?
[SPEAKER_02]: What was I using in the dream?
[SPEAKER_02]: The mind.
[SPEAKER_02]: The mind appeared as the years.
[SPEAKER_02]: Do you think in the dream there was an actual speech going on, which others could be record or listen to?
[SPEAKER_02]: No, it was the mind, which appeared as sound there, a speech there.
[SPEAKER_02]: I was asleep.
[SPEAKER_02]: I was not sitting on a chair and listening to a lecture, but in the dream the mind appeared as the listener.
[SPEAKER_02]: The listener, the ears and the speech, all three, but nothing but mind, mind, even the ears with mind.
[SPEAKER_02]: Even the speech was mind, and the listener was mind.
[SPEAKER_02]: in the dream and this is a fact, this is not philosophy, this is not Vedanta, just an example.
[SPEAKER_02]: Interesting, how the mind by itself can give you a vivid experience of and seeing and hearing and enjoying and suffering, all of that the mind by its in its own place can become.
[SPEAKER_02]: Similarly, consciousness appears as being what nirvikalpaka, nirvikalpaka appears as vikalpaka, no or no object of instrument of knowledge.
[SPEAKER_02]: Now, I want to make an important distinction.
[SPEAKER_02]: There is a nirvikalpaka experience and there is a nirvikalpaka reality.
[SPEAKER_02]: Nirvikalpaka experience is possible in samadhi.
[SPEAKER_02]: where you actually flush out all the difference of subject and object through careful meditation.
[SPEAKER_02]: When the mind is awake and yet not vibrating, it's fully awake.
[SPEAKER_02]: But like the example given in the Gita is like the flame of the lamp in a windless place.
[SPEAKER_02]: It's a very delicate thing.
[SPEAKER_02]: The slightest breeze can make it flicker.
[SPEAKER_02]: Similarly, the mind is awake, fully attentive, fully satvic.
[SPEAKER_02]: But there is no flicker in it.
[SPEAKER_02]: There is no wave in it, wave less.
[SPEAKER_02]: That can be only done in meditation.
[SPEAKER_02]: And this is near vehicle for samadhi.
[SPEAKER_02]: So there is actually no experience of a difference between no unknown and instrument technology.
[SPEAKER_02]: And yet you are not asleep.
[SPEAKER_02]: A fully awake, yet you are not asleep.
[SPEAKER_02]: That is the near vehicle for the experience attainable in samadhi.
[SPEAKER_02]: That shows you as awareness itself.
[SPEAKER_02]: Once the mind starts working, you look back upon that experience and feel the non-duality, the oneness of it.
[SPEAKER_02]: You know, contemplate that by the time the mind starts working again and you great, great joy and freedom.
[SPEAKER_02]: Looking back upon the near.
[SPEAKER_02]: At that moment, you can't think about these things because the mind is not working.
[SPEAKER_02]: So this is the nirbi kalpaka samadhi.
[SPEAKER_02]: But remember the nirbi kalpaka samadhi comes and goes.
[SPEAKER_02]: It has to be produced with great effort.
[SPEAKER_02]: I mean, literally it can't be produced.
[SPEAKER_02]: You can produce up to saviour kelp, the next part of it has to arise by itself.
[SPEAKER_02]: Any effort and you will disturb it.
[SPEAKER_02]: But Agdvaith is not talking about that.
[SPEAKER_02]: In Agdvaitha, Brahman itself is nirvi kelp kelp.
[SPEAKER_02]: Consciousness itself is nirvi kelp kelp.
[SPEAKER_02]: The I am itself is nirvi kelp kelp.
[SPEAKER_02]: Even while all the kelp are appearing, like the dream.
[SPEAKER_02]: In the dream, I am there, the Swami is speaking, I am hearing with my ears and yet neither Swami is there nor the listener nor the ears, it is just one mind dreaming.
[SPEAKER_02]: From the perspective of the mind, near Vikalpaka.
[SPEAKER_02]: In the dream, Vikalpaka, with difference.
[SPEAKER_02]: Really the mind, the reality of the mind is without Vikalpaka, without alternation or option or difference.
[SPEAKER_02]: Yet it appears as multiple differences.
[SPEAKER_02]: That's what on the way they are trying to tell us.
[SPEAKER_02]: The difference is this in the yogic approach, you have to erase the differences in order to attain the non-different state.
[SPEAKER_02]: You erase it in your experience.
[SPEAKER_02]: In Hindi, this is a Pratiti Komitana.
[SPEAKER_02]: Erase appearances.
[SPEAKER_02]: How not physically?
[SPEAKER_02]: You can't physically erase appearances.
[SPEAKER_02]: Only by stopping, you notice that appearances depend on the vibrations of your mind.
[SPEAKER_02]: If the mind is calm down, some sorrow disappears.
[SPEAKER_02]: So the mind must become down to utter state of stillness.
[SPEAKER_02]: That is samadhi.
[SPEAKER_02]: Long, difficult, practice, plus pure mind.
[SPEAKER_02]: It's not easy at all.
[SPEAKER_02]: So wiping out the experience of the divisions leads to the nirbical paka experience.
[SPEAKER_02]: Recognizing that the divisions are appearances shows you the reality of the underlying derby kalpaka bramma.
[SPEAKER_02]: That's why that I quote often, one sadhu said, a Dwait Pratitiko Mitana, Mahmaji, Pratitiko Mitana, Niravad Hona, Dwait.
[SPEAKER_02]: Adwaita does not mean erasing the differences.
[SPEAKER_02]: You can have your life.
[SPEAKER_02]: You can see, eat, talk, work, work, enjoy, relax, wake, dream, sleep.
[SPEAKER_02]: All of that can go on.
[SPEAKER_02]: Nirvana, limitlessly, without any fear, without like Vivekananda says, he said to Ingersoul, Ingersoul say, I don't believe in all this.
[SPEAKER_02]: I believe in squeezing the orange of life, you know, getting every drop of it.
[SPEAKER_02]: Vivekananda said, I believe in that too.
[SPEAKER_02]: only a different choice of fruit for me, it's the mango.
[SPEAKER_02]: And then he said, I will show you a better way of squeezing the orange.
[SPEAKER_02]: Better way of squeezing that.
[SPEAKER_02]: How?
[SPEAKER_02]: I know I cannot die.
[SPEAKER_02]: Therefore I am not in a hurry.
[SPEAKER_02]: I can love everyone as God.
[SPEAKER_02]: I have no fear.
[SPEAKER_02]: Imagine the joy of loving all as God.
[SPEAKER_02]: Squeeze your orange in this way.
[SPEAKER_02]: Get ten thousand fold board.
[SPEAKER_02]: Get every single drop.
[SPEAKER_02]: This is of the winter.
[SPEAKER_02]: Not in wiping out life.
[SPEAKER_02]: But in enjoying, this is real enjoyment of life.
[SPEAKER_02]: People say to it, it might be boring.
[SPEAKER_02]: No.
[SPEAKER_02]: What do worldly people know about enjoyment of life?
[SPEAKER_02]: They are like running through life, like chased by house.
[SPEAKER_02]: Yes, chased by house.
[SPEAKER_02]: Running through life.
[SPEAKER_02]: People get interested.
[SPEAKER_02]: That's in the great Gatspeena.
[SPEAKER_02]: People live lives of quite desperation.
[SPEAKER_02]: and change and run down till old age, disease, and unhappiness, wear them down into their graves.
[SPEAKER_02]: This is freedom, yes.
[SPEAKER_07]: Can we ask questions already?
[SPEAKER_02]: Let's finish a little more, and then we ask questions.
[SPEAKER_02]: Don't forget the questions.
[SPEAKER_02]: Then, so apply to yourself.
[SPEAKER_02]: I am Nervi Kalpaka, Anal Pan, not limited.
[SPEAKER_02]: This is a very beautiful word.
[SPEAKER_02]: This is from Chandong, Yopadishya, Nal, Pesokam, Sthi, Yoway, Bhuma, Tatsokam.
[SPEAKER_02]: There is no happiness in the limited.
[SPEAKER_02]: There is the story of the Puranic story of the fish, which kept on growing.
[SPEAKER_02]: We put it in a little pot, it grew to the big pot, and we put it in the well, it grew out of that pot, it grew out of that pot, it grew out of that pot, it grew out of that finally, it had to be released in the ocean.
[SPEAKER_02]: So that shows our nature that we refuse to be contained, whatever we may get in the objective universe.
[SPEAKER_02]: Well, power, learning status, it's still Alpum, still too little.
[SPEAKER_02]: Why?
[SPEAKER_02]: Because it's our limited nature, infinite nature, which is trying to manifest itself.
[SPEAKER_02]: So, Nalpe Sukhamasti, there is no happiness in the limited.
[SPEAKER_02]: I still remember, I mean, big words for someone, so immature, when I was going to become a monk, somebody asked me, why do you want to give up everything?
[SPEAKER_02]: What do you want?
[SPEAKER_02]: Why are you trying to become a monk?
[SPEAKER_02]: So don't you want all this?
[SPEAKER_02]: I said, I want it all.
[SPEAKER_02]: I don't know where all these wise words came to mind.
[SPEAKER_02]: It's why are you trying to give up all?
[SPEAKER_02]: I said, no, I'm not trying to give up all.
[SPEAKER_02]: I want everything.
[SPEAKER_02]: I am the most greedy of all of you.
[SPEAKER_02]: No, I'll pay so much.
[SPEAKER_02]: So, unalpum.
[SPEAKER_02]: It is not limited.
[SPEAKER_02]: Aksharam, not everything decays in this world.
[SPEAKER_02]: Unalp, aksharam, it does not decay.
[SPEAKER_02]: I do not decay.
[SPEAKER_02]: I am not little, unalpum.
[SPEAKER_02]: I am little, we call paka.
[SPEAKER_02]: Aksharam, aksharam, will aksharam param.
[SPEAKER_02]: This is a direct reference to the fifteen chapter of the Bhagavad-gita.
[SPEAKER_02]: Purushottam yoga.
[SPEAKER_02]: Where the basic idea is, all things here decay, kshara.
[SPEAKER_02]: Consciousness associated with these decaying bodies in this decaying world is called kshara purusians.
[SPEAKER_02]: The sentient being, which is subject to coming and going passing away.
[SPEAKER_02]: And the source of this universe, Maya, the material which does not decay, which produces continuously, which transforms itself into
[SPEAKER_02]: Universe, maintain it, dissolves it back again.
[SPEAKER_02]: That Maya does not decay, but it's continuously producing the decaying universe.
[SPEAKER_02]: When consciousness associates itself with Maya is called Aksharapurusha.
[SPEAKER_02]: Aksharapurusha is Ishwarav.
[SPEAKER_02]: It is the cause of the universe.
[SPEAKER_02]: It keeps on producing and maintaining and dissolving this universe.
[SPEAKER_02]: And beyond Aksharapurusha is the transcendent Brahman, which is called Purushottama.
[SPEAKER_02]: in, this is the Advaiting Interpretation.
[SPEAKER_02]: So, this is Yacht Sharak Sharab, Yacht Sharam Param, which transcends the decaying universe and the sentience associated with these decaying bodies.
[SPEAKER_02]: Yacht Sharab, which transcends Maya and the consciousness associated with Maya, it's got transcends God, that's what he's saying here.
[SPEAKER_02]: Param, that transcendent, what is that?
[SPEAKER_02]: Purushottama.
[SPEAKER_02]: That one.
[SPEAKER_02]: Who?
[SPEAKER_02]: Oh Brahman, God.
[SPEAKER_02]: No, no, no, you.
[SPEAKER_02]: Right now, what do we think of ourselves?
[SPEAKER_02]: I am this decaying person.
[SPEAKER_02]: Shara, pollution.
[SPEAKER_02]: And he's trying to elevate us, not to God, to be on God.
[SPEAKER_02]: The difference between the kshara and the kshara, between the sentient being and God, that is a non-bridgeable gap.
[SPEAKER_02]: That's why the devil is accusers of blasphemy.
[SPEAKER_02]: You guys, you think your God.
[SPEAKER_02]: This is Megalomania.
[SPEAKER_02]: No, it never says I'm God.
[SPEAKER_02]: I transcend my perishable nature and the imperishable God too.
[SPEAKER_02]: And the transcendent.
[SPEAKER_02]: And so are you.
[SPEAKER_02]: And so is everybody.
[SPEAKER_02]: And so is God too, by the way.
[SPEAKER_02]: God might say, thank you.
[SPEAKER_02]: Nittam, Nittam, Abhyaya, Sukham, Niranjanam, undecaying bliss.
[SPEAKER_02]: I am in the whole class on that, one line.
[SPEAKER_02]: Yad Vibhati Sadane Kada Brahmath, Nama Rupa Guna Vikriath Manah, Heimavat Swayama Vikriam Sadah, Brahmhatak Brahmat Sibhava Yat Mani.
[SPEAKER_02]: That reality, though one, appears as many due to delusion, though itself always unchanged, assumes names and forms, qualities and changes, like gold, which remains unchanged through its all its modifications.
[SPEAKER_02]: That Brahmandhawat, meditate on this in your mind.
[SPEAKER_02]: Goal.
[SPEAKER_02]: You make it into a bracelet.
[SPEAKER_02]: You call it a bracelet.
[SPEAKER_02]: Put it on your wrist.
[SPEAKER_02]: It looks like a bracelet.
[SPEAKER_02]: Melt that same gold down.
[SPEAKER_02]: Make it into a necklace.
[SPEAKER_02]: You can put it on your neck.
[SPEAKER_02]: It looks different.
[SPEAKER_02]: And you give it a new name.
[SPEAKER_02]: It's literally the same thing.
[SPEAKER_02]: Melt it down into a ring.
[SPEAKER_02]: On a set of rings.
[SPEAKER_02]: And you put it on your fingers.
[SPEAKER_02]: You call them rings.
[SPEAKER_02]: And use it differently.
[SPEAKER_02]: And it looks different.
[SPEAKER_02]: It's literally the same thing.
[SPEAKER_02]: Similarly, there is this one thing here, which is Brahman, which is appearing as all of these, without any change whatsoever.
[SPEAKER_02]: There is only one thing here, which is consciousness, which is appearing as all of these.
[SPEAKER_02]: It appeared as the bird song, it appeared as the sound of the fan, it appeared as the sound of someone breathing, it appeared as the car engine outside, one thing without any change.
[SPEAKER_02]: It's still consciousness.
[SPEAKER_02]: There's only one thing here, which appears as many without any change, and that is the IAM.
[SPEAKER_02]: You.
[SPEAKER_02]: Satya chit Sukhammanantam of Dhyayam Brahm, Hattapthuamasi Bhavaya, very beautiful.
[SPEAKER_02]: That beyond which there is nothing, which is beyond the beyond.
[SPEAKER_02]: This is Swami's court himself, beyond Dharanda.
[SPEAKER_02]: In most self of all, which is of one essence, which is continuous existence knowledge bliss, infinite and immutable, that Brahm and Dawat meditate on this in your mind.
[SPEAKER_02]: Yet chakasthi anaparam parat param.
[SPEAKER_02]: What is beyond everything God and Maya?
[SPEAKER_02]: Beyond that, you.
[SPEAKER_02]: Ram and pure consciousness, you.
[SPEAKER_02]: But it is your inner reality, it's you.
[SPEAKER_02]: A karasan, it is the one, it's homogeneous in all, in and through all differences, it is one reality.
[SPEAKER_02]: At Malakshalam, what is it?
[SPEAKER_02]: It's the self, it's you.
[SPEAKER_02]: There are no big deal, I am not such a big deal.
[SPEAKER_02]: No, subttiam, your existence itself.
[SPEAKER_02]: Chitt, you are awareness.
[SPEAKER_02]: Anantasukam, limitless existence, consciousness, and bliss.
[SPEAKER_02]: Obviam, unchangeable.
[SPEAKER_02]: That we have existence, that we are aware, that we have some happiness, everyone admits.
[SPEAKER_02]: But we say it is all changeable.
[SPEAKER_02]: I am born, my existence will go away, I'll die.
[SPEAKER_02]: My knowledge comes and goes, I wake up and I fall asleep.
[SPEAKER_02]: I know so many things, I work so hard, I forget everything, get emnation or something.
[SPEAKER_02]: And my happiness, well, it's very delicate, comes and goes, inflictors.
[SPEAKER_02]: No, he says, Abdiayam, your existence, your knowledge, your happiness is not subject to death or decay.
[SPEAKER_02]: Here is a challenge.
[SPEAKER_02]: The three things you cannot say, try saying it, I don't exist.
[SPEAKER_02]: Try saying it, you can't say it.
[SPEAKER_02]: It's meaningless.
[SPEAKER_02]: I don't exist, you can't say it.
[SPEAKER_02]: I don't know, you can't see it.
[SPEAKER_02]: Moment you say it, you know.
[SPEAKER_02]: I am not dear to myself.
[SPEAKER_02]: This takes a little investigation.
[SPEAKER_02]: I am not dear to myself, you can't say it.
[SPEAKER_02]: Preyam, these three things you can't say.
[SPEAKER_02]: Why not?
[SPEAKER_02]: So, Satyachit Suka Manantam Abhyayam, Brahma Taktuamasi Bhawayat Mani.
[SPEAKER_02]: Always think, apply this Brahman.
[SPEAKER_02]: We do it easily.
[SPEAKER_02]: Existence consciousness, please.
[SPEAKER_02]: Consciousness?
[SPEAKER_02]: Okay, it exists.
[SPEAKER_02]: Consciousness is conscious.
[SPEAKER_02]: Okay, bliss.
[SPEAKER_02]: I guess so.
[SPEAKER_02]: I am an immortal.
[SPEAKER_02]: I am all knowledge itself.
[SPEAKER_02]: Consciousness.
[SPEAKER_02]: I am limitless happiness.
[SPEAKER_02]: We hesitate to apply these two ourselves, but we must, this is the thrust of Advaita Vedanta.
[SPEAKER_02]: So, let us have a couple of questions.
[SPEAKER_02]: Yes.
[SPEAKER_02]: And then Ratap.
[SPEAKER_00]: So, when one is seeing a snake,
[SPEAKER_00]: So as long as and however long, however many people try to convince and explain, as long as that one is seeing the snake, there's no freedom for that person from that snake.
[SPEAKER_02]: Not at all.
[SPEAKER_02]: When one is seeing a movie, there's no freedom from the movie.
[SPEAKER_02]: The very fact that you know it's a movie, it's your freedom.
[SPEAKER_00]: Right, right, exactly.
[SPEAKER_00]: Similarly, in the journey of Vedanta Radvaithic knowledge, so that's then inner journey for everyone, and at some point it has to be done solo or it's a solo journey.
[SPEAKER_00]: Yes, to get to that destination.
[SPEAKER_00]: Correct, so easy.
[SPEAKER_02]: Yes, yes, absolutely.
[SPEAKER_02]: Thank you.
[SPEAKER_02]: That solo journey, there's the mystic, I think, saying John of the Cross, he said, what is God realization?
[SPEAKER_02]: He said, it's the flight of the alone to the alone.
[SPEAKER_02]: Small A alone to the capital A alone.
[SPEAKER_02]: It's always alone.
[SPEAKER_02]: But alone, never lonely.
[SPEAKER_07]: I have two comments and a question.
[SPEAKER_07]: Yes.
[SPEAKER_07]: Comment one.
[SPEAKER_07]: You are a Brahmin spokesman.
[SPEAKER_07]: Yes.
[SPEAKER_02]: I'm your spokesman.
[SPEAKER_02]: Telling you about yourself.
[SPEAKER_07]: Two, when Ramakrishna was ready to kill himself, if the mother didn't show himself, what was his realization?
[SPEAKER_07]: Everything is consciousness.
[SPEAKER_02]: Yes.
[SPEAKER_02]: That is true.
[SPEAKER_02]: You saw a limitless light everywhere.
[SPEAKER_02]: Question.
[SPEAKER_07]: What is, Ramakrishna said to be existence knowledge bliss?
[SPEAKER_07]: Yes.
[SPEAKER_07]: But how do we know its bliss?
[SPEAKER_07]: Is it just the reports of the Rishi's?
[SPEAKER_07]: I mean, I think we've all earned for infinite bliss.
[SPEAKER_07]: Yes.
[SPEAKER_07]: That's the way we're made.
[SPEAKER_07]: Yes.
[SPEAKER_07]: But what's the proof other than the report of the Rishi's?
[SPEAKER_02]: Well, the first thing you already said, reported the Rishi's, of course, that's proof.
[SPEAKER_02]: The texts are proof.
[SPEAKER_02]: The lives of the enlightened ones are proof.
[SPEAKER_02]: Even you are your own yearning for infinite bliss is the proof.
[SPEAKER_02]: And notice them as we begin to understand Vedanta.
[SPEAKER_02]: Just understand.
[SPEAKER_02]: We begin to understand we cannot be this limited being.
[SPEAKER_02]: And notice, is it more blissful to be unlimited than limited?
[SPEAKER_02]: It is blissful.
[SPEAKER_02]: That's why we are in Vedant actually, we are skipping some steps.
[SPEAKER_02]: The original Vedic approach was, first you do a lot of these rituals, lead the kind of a pure and elevated satvic life, pure life.
[SPEAKER_02]: And then you do these meditative exercises, like visualise, I am the sun.
[SPEAKER_02]: Imagine being not this guy, but being the son, the light of all the worlds, will exist for billions of years, who shines with the light of a million atom bombs or whatever it is.
[SPEAKER_02]: So imagine the vastness and the glory and the power of being the son.
[SPEAKER_02]: Now that visualization itself expands the mind.
[SPEAKER_02]: I am the sun and the moon, the sun and the moon are my eyes.
[SPEAKER_02]: The sky is my head.
[SPEAKER_02]: The middle regions are my chest.
[SPEAKER_02]: The earth is my feet.
[SPEAKER_02]: The water oceans of the world are my belly and so on.
[SPEAKER_02]: Imagine that, the mirat, pollution.
[SPEAKER_02]: It's a visualization.
[SPEAKER_02]: What it does is it expands our mind.
[SPEAKER_02]: You feel much bigger.
[SPEAKER_02]: Then the next step is this kind of inquiry.
[SPEAKER_02]: We are jumping straight from being this guy to be the infinite.
[SPEAKER_02]: But when you expand your mind that way, do the exercises.
[SPEAKER_02]: Nobody is saying you literally the sky or the earth, but that expands the mind.
[SPEAKER_02]: If you change your perspective, how much bigger and greater you feel?
[SPEAKER_02]: And you'll immediately feel much freer, much more powerful, much more happy, joyful.
[SPEAKER_07]: Clips is a bliss along the way.
[SPEAKER_02]: Yes.
[SPEAKER_02]: One more, please come.
[SPEAKER_02]: At the end of this, we'll play the most and chant along with it again.
[SPEAKER_02]: I think.
[SPEAKER_08]: Sorry.
[SPEAKER_08]: I need some help understanding the implication of the teaching.
[SPEAKER_08]: I am the awareness in which not only this body mind is arising, but you are arising in the devotees and even Takurmasuangiji and their teachings on a temporary basis.
[SPEAKER_08]: It will also dissolve back.
[SPEAKER_08]: Is that the approach we keep?
[SPEAKER_08]: Is that how we should think?
[SPEAKER_02]: Okay, but first of all,
[SPEAKER_02]: Separate the awareness from the individual Prakyaat body mind.
[SPEAKER_02]: Otherwise you will, am I being told that in me Prakyaat, the Swami and the devotees and Takurman, Swami Ji and Vedant, they are arising, not really.
[SPEAKER_02]: If you stick to the Prakyaat identity, then you are part of this whole world.
[SPEAKER_02]: And there is a separate God who is controlling all of this and article of faith, that there is such a such a God.
[SPEAKER_02]: It's only when we take awareness, bare awareness itself.
[SPEAKER_02]: in which practicality has also the individuality is appearing.
[SPEAKER_02]: Think about your dream awareness.
[SPEAKER_02]: The thing is, whenever we experience the only format is subject object.
[SPEAKER_02]: Unless you have a nirvical poca experience, otherwise subject object is the way of experiencing things.
[SPEAKER_02]: So even if you are awareness itself, the way awareness can experience is to appear as a world of objects and you as a subject.
[SPEAKER_02]: It does not mean it has become a person.
[SPEAKER_02]: It means it's still the bare awareness.
[SPEAKER_02]: So we must go from the personhood to the bare awareness.
[SPEAKER_02]: In our understanding, from there, if you say, in me, the person is arising, teachings are arising, talk to my Swamiji arising, in me, the bare awareness.
[SPEAKER_02]: Let me just correct.
[SPEAKER_02]: In the dream, I am in the dream.
[SPEAKER_02]: And I see all these people.
[SPEAKER_02]: And if I'm told it's a dream, it's not true that I am in the dream and you're all appearing in me.
[SPEAKER_02]: No, I and all of you are appearing in the dreamers mind.
[SPEAKER_02]: One more.
[SPEAKER_02]: Okay, we are done.
[SPEAKER_02]: We will chant.
[SPEAKER_02]: Once as if he's come, we'll be able to go about to wrap up.
[SPEAKER_02]: We could be chant the mantras together.
[SPEAKER_01]: Yes.
[SPEAKER_01]: Jāti Nīti Kūla Ghotra Dūra Gham Nāma Rūpa Gūna Dūshavar Jitaṁ Teṣakāla Visayāti Vartiyā Brahmātātvāma Sībāvāyātmāri
[SPEAKER_01]: Yapparamsakala vaga kocharam kocharam kocharam bi malabodha chak shushaha jajit khanam anāli vastuya garamhakat vama sibhāvayat mani
[SPEAKER_01]: Try to be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe I'll be real, maybe
[SPEAKER_01]: Bhrantikal Pita Jagat Kalashrayam Swashrayam Chasadasad Vilaakshanam Vishkaalam Hero Pamanavatiya
[SPEAKER_01]: Vyā nāshā nā vi hīnā mābviyā yam.
[SPEAKER_01]: Rishwashri Shtyya Vabighata Karanam.
[SPEAKER_01]: Brahmatatva Masibhava Yatmanim.
[SPEAKER_01]: As-tabidamana pastalakshanam.
[SPEAKER_01]: Nistaranga Jalara Shini Shchalam.
[SPEAKER_01]: Nithya Muktama Vibhattamutya Maramatatva Masibhava Yatmani Nekami Vasadani Ka Karanam Karanam Karanam Karanilasi Karanam
[SPEAKER_01]: Karya Karanavila Kshanam Zayam Ramhatak Kama Sibhavayak Mani Nirvikal Pakaman Al-Pamak Sharam Yatsharak Sharavila Kshanam Param
[SPEAKER_01]: Nithyamabhya yasukham niranyanam.
[SPEAKER_01]: Ramhatatva masibha vayatvani.
[SPEAKER_01]: Yatlibhati sadani kadabhrama.
[SPEAKER_01]: Nama rupagonavikri atmanam.
[SPEAKER_01]: Hema vatswaiamavikriam sadam.
[SPEAKER_01]: Bhammatat, tuamasebha vayat mani.
[SPEAKER_01]: Yet chakas kana param parat param.
[SPEAKER_01]: But kya goyala samat malakshanam.
[SPEAKER_01]: I pray to Thakulman Swamiji to bless all of us.
[SPEAKER_02]: May our studies here be luminous, may it elumin our lives, may it give us peace and strength and joy.
[SPEAKER_02]: Let me do the Shanti Mantra first and then we can go.
[SPEAKER_01]: Oh, shanti, shanti, shanti, hari, hi, oh, tatsat.
[SPEAKER_01]: Sri Ramakrishna Rupana Mastu.
[SPEAKER_01]: Jai Sri Gurumara ji ki jai.
[SPEAKER_01]: Jai Ma Mai Ki Jai Jai Swami Ji Maharaj Ki Jai