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

[SPEAKER_04]: O, Vasudeva, Suttam, Devam, Kamsa, Charno, Ramar, Danam, Devaki, Paraman, Andam, Krishna, One Day, Jagat, Guru, Bhagavad Gita, we are on 15th chapter.
[SPEAKER_04]: The first four verses, you are in the fourth person.
[SPEAKER_04]: Let us chant the first four verses.
[SPEAKER_04]: If you like, you can follow up to me.
[SPEAKER_04]: Chandamsi, yesyaparnani, chandamsi, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyaparnani, yesyap
[SPEAKER_04]: Adash Chaudhum, Prasritata, Siyashaka, Adash Chaudhum, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata, Siyashaka, Guna, Prasritata
[SPEAKER_04]: Adharsya Mula Nyanusanta Tani Karmanubandhi Nimanushalokai Karmanubandhi Nimanushalokai.
[SPEAKER_04]: Its branches nurtured by the Gunas spread below and above.
[SPEAKER_04]: Its shoots are the sense of objects, its root links are stretched below, producing actions in the world of men.
[SPEAKER_04]: Narupa Masji Hata Thupalabhati Narupa Masji Hata Thupalabhati Nantonacya Adir Nacya Sampratishta Nantonacya Adir Nacya Sampratishta Ashwa Thaminam Suviruramulam Ashwa Thaminam Suviruramulam
[SPEAKER_04]: Asanga-shastri-na-dredhe-na-chit-twa- Asanga-shastri-na-dredhe-na-chit-twa-tata-padam-tata-pari-margit-ta-biyam-tata-padam-tata-pari-margit-ta-biyam-yasmin-gata-na-nivatanti-hu-yasmin-gata-na-nivatanti-hu-yasmin-gata-na-nivatanti-hu-yasmin-gata-na-nivatanti-hu-yasmin-gata-na-nivatanti-hu-yasmin-gata-na-nivatanti-hu-yasmin-gata-na-nivatanti-hu-yasmin-gata-na-nivatanti-hu-yasmin-gata-
[SPEAKER_04]: Tami vachadhyam purushamprapadhyam Tami vachadhyam purushamprapadhyam Yata pravretti prasritapurani Yata pravretti prasritapurani
[SPEAKER_04]: Its form as such is not experienced here nor its end nor its beginning nor its continuity.
[SPEAKER_04]: Having severed this deep rooted Ashwatha tree with the strong weapon of non-attachment, one should next seek the goal reaching which they do not return, saying, I seek refuge in that primordial Purusha, from whom this eternal process has sprung.
[SPEAKER_04]: So, it is a wonderful description of samsara, our existence in this universe as this extraordinary upside-down tree, a most wonderful tree, a most terrifying tree, we are trapped in it, lifetime after lifetime, and it is fueled by causality, karma, good, good bad, bad, non-escaped all.
[SPEAKER_04]: And we are good and bad, pleasant and unpleasant, we are going through these experiences.
[SPEAKER_04]: Now, he says that freedom from this existence is possible and you have to take the acts or the soul, the weapon of non-attachment, a sangharastra and then cut this tree at its root.
[SPEAKER_04]: Now, last time we discussed the weapon of non-attachment, the acts of non-attachment, asunga ashtra, asunga, non-attachment, ashtra, weapon acts, so whatever you call it.
[SPEAKER_04]: And we went in deep into the philosophical aspects of it, but essentially it is non-attachment.
[SPEAKER_04]: It is very wrong, it is detachment, it is dispassion.
[SPEAKER_04]: where they can put it powerfully, all spirituality begins with, it is a turning point, all spirituality begins with this cutting away.
[SPEAKER_04]: It is an internal change in our attitude, from selfishness to selflessness, from desire to devotion, from distraction to concentration, focus, and from knowledge of the other to self knowledge.
[SPEAKER_04]: So, this is where the yoga it becomes yoga.
[SPEAKER_04]: Otherwise, without this one can practice focus, it will become useful for one's life, for one's work, productivity, relationships, what not.
[SPEAKER_04]: One can practice devotion and one have a faith in God and one will wish for fulfillment of worldly desires.
[SPEAKER_04]: That is also possible.
[SPEAKER_04]: Then what happens is religion becomes in service of this life.
[SPEAKER_04]: but with detachment, non-attachment, renunciation, basically renunciation of worldly goals.
[SPEAKER_04]: In that case, it becomes spirituality, so this is the Asanga Shastra.
[SPEAKER_04]: Its formalized form is of monasticism, but a spiritual person is whether they are wearing or in yellow or in the robes of a householder, they are all they have to be internally it has to be this detachment, this renunciation, renunciation, detachment, non-attachment, this asanghashastra has to be applied, otherwise it is not spirituality.
[SPEAKER_04]: But it is the lower religion, the kind of religion which helps us in this day to day life, which will help you in this world and which will take you to heavenly regions after this world.
[SPEAKER_04]: But the cycle will continue, will still be trapped in this tree, will still be in the part of this.
[SPEAKER_04]: So, it is seeking of moxha, freedom, mocti, Nirvana, Kaivalya, many, many words for it and this was the great project of ancient India, all the religions, all the spiritual paths and philosophy, the aim for this.
[SPEAKER_04]: That various, philosophy, various paradigms for this, many, many until today they are there.
[SPEAKER_04]: But this was the goal.
[SPEAKER_04]: So first one becomes what is called adhikari for spirituality, one becomes fit for spirituality.
[SPEAKER_04]: Otherwise our work for the others, it will not be karma yoga, it will be work done as social work for the welfare of the others, good, very good.
[SPEAKER_04]: But as Vivekananda said, change, though of gold are not less strong to bind, will still be bound to the tree.
[SPEAKER_04]: We will just go to the higher regions of the tree, which is heavens, the heavens.
[SPEAKER_04]: You would not be a worm at the root of the tree.
[SPEAKER_04]: At the bottom there is actually the subside down tree and so when meditation is done, many
[SPEAKER_04]: stress management, disease control, aging will be retarded, we will have maybe better productivity in life and what not, all those things benefit, it will definitely come, but that is not the purpose of spirituality, that is not the purpose of meditation also, purpose of meditation to realize our true nature, that will not happen, unless Vira, Get Detachment is there internally.
[SPEAKER_04]: Similarly, devotion will be for worldy purposes, not for God realization, it will be God
[SPEAKER_04]: knowledge, the path of knowledge, it will become an intellectual exercise, a curiosity, not something that will be lived.
[SPEAKER_04]: I have got it, I understand what is being taught, taught and next, next nothing, now I have got something else to do.
[SPEAKER_04]: I picked it off my two-do list, I had to listen to these lectures, read these books, now I have got it, yes.
[SPEAKER_04]: And this can be perverted.
[SPEAKER_04]: I saw a short video where with great enthusiasm, one gentle man in India, and people are listening with raptor tension, is there's a very popular philosophy now called manifestation in India, or here also, I think.
[SPEAKER_04]: So I think I know the sources of that.
[SPEAKER_04]: There was a book called The Miracle, the lady who wrote it.
[SPEAKER_04]: She's a spiritual person.
[SPEAKER_04]: I spoke in with her.
[SPEAKER_04]: The secret secret yes, I have a Round of a yeah, I think we I had a program with a lot anyway or somebody who on which showed she was also a guest So yes, but the a lever of that is I'll get what I want and I what I want is not really God I want it God.
[SPEAKER_04]: I thought God will get me what I want
[SPEAKER_04]: I'll win the lottery or win the elections or, you know, succeed at exams, get better grades, all of that, which God is supposed to provide.
[SPEAKER_04]: Now, if I can manifest it myself, but how even Advaita Vedanta, Advaita Vedanta among all these spiritual paths is essentially dependent on Advaita Aguya.
[SPEAKER_04]: It won't work otherwise.
[SPEAKER_04]: So renunciation, Vivekananda gives us a strong warning here, or a clue.
[SPEAKER_04]: First renunciation, then all the things will make sense, otherwise it won't.
[SPEAKER_04]: And this speaker, he was saying, in Advaita, in India, he was saying, in Advaita, it is said that something is recorded in Sanskrit which have never heard, and all my 30, 40 years of studying Advaita Vivekananda, it is said, so as you think, so it will be manifested in this word, not that way.
[SPEAKER_04]: not that I will get lots of money and that is why the Vedanta no renunciation.
[SPEAKER_04]: One becomes adhikari, fit for enlightenment, fit for the spiritual practice, then what happens?
[SPEAKER_04]: Then tata padam tata parivar gita dhyam, tata hub, after that the word is tata, after that the two meanings, two ways of understanding this, one, one and one deeper.
[SPEAKER_04]: The first one is in the sense of next.
[SPEAKER_04]: So what is next, next to what?
[SPEAKER_04]: First an examination of our lives and a beginning, the donning of the realization that this is not working.
[SPEAKER_04]: a sense that this is not enough for me.
[SPEAKER_04]: Even when things have gone well, is this all Eastern Smith and his book, the religions of the world, he says, after you have listened to Bach and Mozart, after that a sneaking question comes up inside us, is this all?
[SPEAKER_04]: Is this the best that the universe has to offer for more of me?
[SPEAKER_04]: Let alone those words suffering, they of course, one release from suffering, but we also want very interestingly, we want release from happiness also, it is pleasure and happiness.
[SPEAKER_04]: That is also, we have a sense, it is very limiting, it comes, it is splitting, goes of it and we change after it again.
[SPEAKER_04]: So what is after this, this feeling comes.
[SPEAKER_04]: And then we come to spiritual life.
[SPEAKER_04]: In every spiritual path, in different language, in different theological language, stories, philosophies, we are promised there is something transcendent beyond this world, beyond this limited existence.
[SPEAKER_04]: Then if you are greatly blessed, you have the desire for that.
[SPEAKER_04]: I want God realization, I want Moksha, Mukti, Nirvana, Salvation, whatever it is, every religion at its core has the spirituality, I want that, once I want that, then one must apply the acts of non-attachment.
[SPEAKER_04]: The two cannot go together, God and you cannot worship God and Maman together, where your heart is there, your treasure will be.
[SPEAKER_04]: This if my heart is here, a treasure is here, if my heart is there, my treasure will be there.
[SPEAKER_04]: So that acts of non-attachment is applied there, renunciation is an internal shift.
[SPEAKER_04]: It was formalized in the way of monasticism, so people thought, oh, so the shift must be, I should not, I should give up my wife, children, money, possessions, power, and put on a line cloth and wandered beg for my food and wandered in the mountains and forests.
[SPEAKER_04]: All right, but that's just the external manifestation of something internal.
[SPEAKER_04]: Rather, if you go back to the original text, like the Gita.
[SPEAKER_04]: At no point, in fact, Krishna is advising against you are stopping your engagement with the world, but is advising full renunciation.
[SPEAKER_04]: Internally, the shift from selfish engagement to self-lessing engagement with the world.
[SPEAKER_04]: The engagement with the world, with the hat in hand, begging bowl in hand, that I want something from you.
[SPEAKER_04]: That's why I'm engaged with all of you.
[SPEAKER_04]: To know, turn the hand, not receiving, giving.
[SPEAKER_04]: not trying to extract pleasure and fulfilment from the world, you see coming to the world already fulfilled.
[SPEAKER_04]: I don't want anything.
[SPEAKER_04]: One of Swim Vivekananda's closest disciples, Josephine McLeod, she refused to call herself a disciple of Vivekananda.
[SPEAKER_04]: She said, I am his friend and Vivekananda said, she came complete, she came complete.
[SPEAKER_04]: So, not desire, not the fulfillment of desire, rather my engagement will be with an unconditional love.
[SPEAKER_04]: So, like this, once I have applied the acts of non-attachment, it is an internal shift.
[SPEAKER_04]: Then comes Tata-ha, then the next word, the word which with this fourth word starts, then what?
[SPEAKER_04]: Then you start your search, you become a genuine spiritual secret.
[SPEAKER_04]: In Vedanta, it means you look for a teacher, you look for these teachings, come there, equipped, ready, and then we accept these teachings.
[SPEAKER_04]: So that is the next, that is the meaning of the Vatata.
[SPEAKER_04]: You must come to these teachings, in Vedantic terms, one must come to these teachings, one must come to the world in some form.
[SPEAKER_04]: Why?
[SPEAKER_04]: Because our usual means of finding out the stuff will not work there.
[SPEAKER_04]: I, it is a cookie.
[SPEAKER_04]: Now my eyes can see the cookie, but they can't taste the cookie.
[SPEAKER_04]: Each sense organ has its domain of knowledge.
[SPEAKER_04]: My tongue can taste the cookie, but they can't see the cookie.
[SPEAKER_04]: My nose can smell its flavor, but it can't taste the cookie.
[SPEAKER_04]: The skin can touch and feel the cookie, but it can't taste the cookie.
[SPEAKER_04]: So each sense organ has its separate domain of knowledge, very limited.
[SPEAKER_04]: They can't reveal the ultimate reality, but we are looking
[SPEAKER_04]: the root of this tree, they cannot reveal it.
[SPEAKER_04]: Mind also, it is beyond the capacity of the mind to conceive of it.
[SPEAKER_04]: Language, we have all discussed this other times.
[SPEAKER_04]: Why language cannot encompass this?
[SPEAKER_04]: It is beyond language.
[SPEAKER_04]: If language cannot encompass it then your LLM also cannot do it.
[SPEAKER_04]: You are lying around language models.
[SPEAKER_04]: had a long debate with the person charge of this Gemini AI, this search.
[SPEAKER_04]: I said, you are LLM can't do it, Gemini can't do it because it's beyond language.
[SPEAKER_04]: I said, so I mean, that's not correct.
[SPEAKER_04]: If your Vedanta can do it, then Gemini can also do it because Vedanta is language.
[SPEAKER_04]: with language, you are conveying this spiritual message to the, you are to those listen to Vedanta.
[SPEAKER_04]: And all of this, the books, the teachings, the lectures, everything is there with the Gemini.
[SPEAKER_04]: So, why can't Gemini become enlightened or teach, or at least if it, Gemini can't become enlightened, it can teach.
[SPEAKER_04]: Anyway, but it's beyond language, even language can't capture it.
[SPEAKER_04]: Mind cannot capture it.
[SPEAKER_04]: So, what can capture it, these teachings go to the enlightened master who will convey these teachings.
[SPEAKER_04]: Yes, it is encoded in language, but the words themselves did not do not directly reveal the reality.
[SPEAKER_04]: Vedant is also studied, you know, it is the indirect meaning, the implied meaning in Sanskrit Lakshyartha.
[SPEAKER_04]: You have to catch it.
[SPEAKER_04]: The words will point at something, finger pointing at the moon.
[SPEAKER_04]: Words will point at something that has to be caught and that requires the preparation of the initial preparation of moving towards this, applying the acts of non-attachment, becoming fit, becoming fit in Vedanta is a big deal, Vivek, Vivek, Vivek, Vairak, Yashra Madhama, the Shatt-Sampati, Mubukshut, Tumcha, the discernment between the eternal and the non-eternal, the dispassion, redundensation, the acts of non-attachment.
[SPEAKER_04]: control of mind, senses, steadiness, inwardness, this fortitude, a great faith in the teacher and the text, and intense desire to be free.
[SPEAKER_04]: So, Ramakrishna said the one condition for enlightenment for God realization, someone asked him, what is the one thing required?
[SPEAKER_04]: He said, Vyakulata, or intense restlessness for God, in any path, we really have to want it, that is it.
[SPEAKER_04]: So, with this you come to the teachings and only these teachings will reveal, senses cannot reveal it, language directly cannot reveal it, language deployed by the master in this we can point it out to us.
[SPEAKER_04]: Intellect by itself we can't argue your way to God.
[SPEAKER_04]: So, Tata that is the first meaning of the word Tata, I am referring to.
[SPEAKER_04]: 4.
[SPEAKER_04]: What are we referring to?
[SPEAKER_04]: The second is that that truth.
[SPEAKER_04]: We are referring to the
[SPEAKER_04]: Now, you have to search for the root of the tree.
[SPEAKER_04]: We are familiar with the tree, some sara, our activities in some sara.
[SPEAKER_04]: But the root of the tree is not below, it is above, it is an upside down tree, remember.
[SPEAKER_04]: So, it is above mean settler.
[SPEAKER_04]: So, you have to look for the root of the tree, tata, padam, tassia, padam, tata, in that sense also, it can be interpreted as a deeper meaning.
[SPEAKER_04]: You have to look at the golden ornaments and notice the gold, search for the gold.
[SPEAKER_04]: Look at the variety of clay pottery and notice the clay right there and in the more difficult, in the dream itself you have to find out the dreamer, not the guy in the dream, the one who is dreaming, it is like the inception movie, not easy.
[SPEAKER_04]: So, this is called the that reality searching for that reality, Tata Padam.
[SPEAKER_04]: How do you do it?
[SPEAKER_04]: The yogi says, I know where it is.
[SPEAKER_04]: See, it is a hide and seek.
[SPEAKER_04]: One sadhu told this nice story that God and we we play hide and seek.
[SPEAKER_04]: When the entire cosmos is dissolved, it is called Pralaya Mahaparaya, the dissolution of the cosmos, at the end of time, the end of days, end of time, cosmos disappears.
[SPEAKER_04]: Only to come back again, because Hindus believe in the cyclic existence.
[SPEAKER_04]: But when it disappears, nothing exists except Bhagavan, Ishwara, Saguna Brahman, and the whole universe merged in Maya.
[SPEAKER_04]: So, Ishvara loan exists.
[SPEAKER_04]: Now, God or Ishvara is now searching for us, where did those fellows go?
[SPEAKER_04]: Because we are all hiding in my, we are not there.
[SPEAKER_04]: Our bodies are not there.
[SPEAKER_04]: These worlds are not there.
[SPEAKER_04]: Our individualities are not there.
[SPEAKER_04]: It's like being merged in deep sleep.
[SPEAKER_04]: So, God is searching for we are all hiding.
[SPEAKER_04]: God is searching for us.
[SPEAKER_04]: Where did those fellows go?
[SPEAKER_04]: And then he creates the universe and throws us back into the universe to work out our
[SPEAKER_04]: and says, now I am hidden, you look for me.
[SPEAKER_04]: Now we start searching, where did God go?
[SPEAKER_04]: Where did God go?
[SPEAKER_04]: So it's a high-densee going on.
[SPEAKER_04]: Of course, Sadhu who told us this, he was trying to make up very sweet point.
[SPEAKER_04]: He said, when God hints himself at the beginning of the creation of the universe, he said, now my farm is hidden from you.
[SPEAKER_04]: You will not seem, you will not experience me.
[SPEAKER_04]: But I've left my name with you.
[SPEAKER_04]: So, that is a very beautiful, it is a bhakti point, but the point is it is a hide and seek.
[SPEAKER_04]: Now, the yogi says, ah, I know where God is hiding, the ultimate reality is hiding, the spiritual source of all of this, the root of the tree, where it is inside, it is not outside.
[SPEAKER_04]: So, the yogi says, I will shut out all external experience.
[SPEAKER_04]: I will not see, I will not hear, I will not smell, taste, touch, I will not ask, I will not let my memory dwell on the past, I will not let my mind conceive of things in the future, I will settle my movements of the mind and in meditation, in the still purified clear mind, it has to be pure.
[SPEAKER_04]: And the purity is guaranteed by the previous, the acts of
[SPEAKER_04]: When the crowd of desires has been banished, in that pure mind, when it is stilled, the yogis says, I will find God within in Samathi.
[SPEAKER_04]: The devotee, the bhakta, the lover of God, he says, I cannot do it, it is too difficult.
[SPEAKER_04]: I throw out my hands in surrender, only by your grace, I can find the.
[SPEAKER_04]: And the devotee, praise and weeps and calls out to God and God response.
[SPEAKER_04]: One Sadhu put it very beautifully, it's like a Swamp, we are caught in this Swamp, and in a Swamp in your cut, the more you struggle more you will sink, chances of coming out and more difficult, even you struggle trappers further, then what can one do?
[SPEAKER_04]: You have to just the hand of your rescuer who will pull you out.
[SPEAKER_04]: So, the effort is required, but our effort should be at surrender, taking refuge in the rescuers.
[SPEAKER_04]: Our struggle should be there.
[SPEAKER_04]: There is a great power which is willing to help.
[SPEAKER_04]: So, the bhaktar, the lover of God says, I will depend on God.
[SPEAKER_04]: And it takes great power, which is the song, let Jesus take the wheel, and it takes great power to let Jesus take the wheel, we immediately take the wheel ourselves.
[SPEAKER_04]: So, that is the devotee's approach.
[SPEAKER_04]: What is the Gyanis?
[SPEAKER_04]: The Vedant is approach.
[SPEAKER_04]: It says that that which the yogi finds within, that which the lover of God finds in God, both of them are the same thing and they are one with me.
[SPEAKER_04]: By enquiry I will find that that is the seeking of the of the Gyanis.
[SPEAKER_04]: Ratha Padmtha Parima or Gita Bhyam.
[SPEAKER_04]: Parima or Gita Bhyam means that's
[SPEAKER_04]: But this search should now start.
[SPEAKER_04]: You should become a genuine spiritual seeker.
[SPEAKER_04]: This has been said again and again in the Upanishads.
[SPEAKER_04]: We were studying the Breodernic Upanishads, where Jaggi Valkyre says to his wife, Atma Varetha Stupviya, my dear, this self has to be realized.
[SPEAKER_04]: See Parimar Gita Rukhin, such for the Realized.
[SPEAKER_04]: How?
[SPEAKER_04]: The method is given.
[SPEAKER_04]: Shrothabya, Mantapya, Nidhya, Sithapya, here about it, reason about it and meditate upon it.
[SPEAKER_04]: Here in excruciationesis, that, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know,
[SPEAKER_04]: that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that, that
[SPEAKER_04]: all of these ways.
[SPEAKER_04]: In fact, all these are ways of searching, in love, in meditation, in worship and service, action, and in this inquiry, Vedantic inquiry.
[SPEAKER_04]: It is all such Paramahar Gita-Bhyam, search for it, Mandu-Kyopanishad.
[SPEAKER_04]: In the seventh month, one of the grandest statements of the ultimate reality, it says at the end of it, it's not the waker, not the dreamer, not the deep sleeper, it's not something that is an object of the senses, it's not something that can be grasped by language, it's not something that can be found out by inference, it is the propanjo paushama, it is the silence of the universe, what a awesome phrase, the coincidence, the silence of the universe.
[SPEAKER_04]: Shantam, forever beyond sorrow and trouble, travel, Shiva, most auspicious, please.
[SPEAKER_04]: And then, as he says, Sathma, Savi Gaya, that is yourself, but it has to be realized, again that, such for it, you must inquire after it.
[SPEAKER_04]: Brahma Sutras, Keno-Panishad, we studied a few months ago.
[SPEAKER_04]: If it is realized here in this life, then you have truth, you have reality, you have immortality.
[SPEAKER_04]: If you do not realize it in this human birth, great is your loss.
[SPEAKER_04]: Again, that is such perimargitha, it should be searched more, it should be inquired after.
[SPEAKER_04]: Atatobramhajigyasa, hence therefore an inquiry into Brahman, 555 sutras are there.
[SPEAKER_04]: The first sutra, the first effortism, hence therefore an inquiry into Brahman.
[SPEAKER_04]: Now Shankaracharya, commentators write page after page on each word, hence,
[SPEAKER_04]: Hence, means after having acquired the four fold qualifications, how do you acquire the four fold qualifications acts of non-attachment?
[SPEAKER_04]: Turning away from, turning away from, internal turning away.
[SPEAKER_04]: I become a spiritual hence, I become a seeker of God, a seeker of enlightenment.
[SPEAKER_04]: The same path that the Buddha walked, Vivekananda walked, all of them walked, Sri Ramakrishna, all of them that path they walked, I walked that same path now.
[SPEAKER_04]: So hence, four, four qualifications.
[SPEAKER_04]: And then, therefore, wherefore, question is why?
[SPEAKER_04]: Why do you on this path at all?
[SPEAKER_04]: Because I have examined it,
[SPEAKER_04]: And I found no peace anywhere in this tree of samsara.
[SPEAKER_04]: If you find that there is some hope in this tree of samsara, knock yourself out.
[SPEAKER_04]: Take your time.
[SPEAKER_04]: Take your time.
[SPEAKER_04]: Your lifetime after the endless life times.
[SPEAKER_04]: Both of the advantage, the Christian view and the Hindu view.
[SPEAKER_04]: Hindu view says you will get endless attempts, keep trying.
[SPEAKER_04]: But that might make you lazy, okay, I'll try next life.
[SPEAKER_04]: The Christian view is only one life.
[SPEAKER_04]: After this eternal heaven or hell.
[SPEAKER_04]: So, maybe it might make you an urgent, and that you have to do it in this life time itself.
[SPEAKER_04]: So, therefore, having realized the utter emptiness of all that I've been doing in this world life time after lifetime, I find no fulfillment.
[SPEAKER_04]: And I have to let go of this debt grit that I have on on this tree.
[SPEAKER_04]: Dying only is the hand that holds the rope that drags the yarn.
[SPEAKER_04]: We will be able to say it again.
[SPEAKER_04]: See, let go the holds and see what that acts up to attachment.
[SPEAKER_04]: As long as we are messing around in some sorrow, you will get some sorrow.
[SPEAKER_04]: If you mess around in a wise way.
[SPEAKER_04]: That means, see, is a karmānu vandhini, the engine of all of this is causality, the sums are the trees fed by the engine of causality, whether, but the root of causality, good, good bad bad karma.
[SPEAKER_04]: If you know how to play it well, then you will get a nicer birth, a nice nest up there in the tree, the nicer part of the tree somewhere.
[SPEAKER_04]: And if, don't know how to play the game, then you make a mess of it.
[SPEAKER_04]: And then this is suffering, great suffering.
[SPEAKER_04]: In both case we are still trapped in the tree.
[SPEAKER_04]: Even if you may do a good job of it, that is to be strictly temporary.
[SPEAKER_04]: even if one goes to one of the multiple heavens available on this tree, it is still bit strictly temporary.
[SPEAKER_04]: Again, we come back into some sort into this, that heavens are also part of the samsara, heavens and hell's all are our world of action, heavens and hell's which are the worlds of result of our actions.
[SPEAKER_04]: They are all samsara.
[SPEAKER_04]: So, then
[SPEAKER_04]: Hence, therefore, what comes next?
[SPEAKER_04]: An enquiry into Brahman, in Sanskrit Brahma Jagyasa, an enquiry into Brahman.
[SPEAKER_04]: This is what has been called in this verse by Srikrishna, Tata, Padmata, Parimar, the word Parimar, Gita, the omit should be searched after.
[SPEAKER_04]: Resenquiry into Brahman, what is this enquiry?
[SPEAKER_04]: What is the ultimate reality?
[SPEAKER_04]: What am I?
[SPEAKER_04]: What's
[SPEAKER_04]: What is the nature of this tree?
[SPEAKER_04]: Where has it come from?
[SPEAKER_04]: What sustains it?
[SPEAKER_04]: What can we hope for?
[SPEAKER_04]: So, this enquiry, Brahmajya Gyasa.
[SPEAKER_04]: The original meaning of the sutra is this bramajigasal, it really means desire to no bramman, in Sanskrit.
[SPEAKER_04]: The exact Sanskrit is desire to no bramman, so you want should desire to no bramman.
[SPEAKER_04]: There is a subtle point here.
[SPEAKER_04]: One might ask, how do you desire to, how can you come on somebody to desire something?
[SPEAKER_04]: See, that's the problem.
[SPEAKER_04]: Sridam Krishna says the one needful thing for God realization is you want to really want it.
[SPEAKER_04]: But that's the whole problem.
[SPEAKER_04]: Wanting cannot be done at command.
[SPEAKER_04]: Either I want it or I don't want it.
[SPEAKER_04]: Either I want it a lot or I want it a little bit.
[SPEAKER_04]: But I can't generate want.
[SPEAKER_04]: It's like saying, be hungry.
[SPEAKER_04]: I cannot, but I can do one thing.
[SPEAKER_04]: You can say, if you say eat, I can eat.
[SPEAKER_04]: But if you say be hungry, it's not in my command.
[SPEAKER_04]: It's not at my disposal.
[SPEAKER_04]: So, you must desire to know Brahman, I cannot bring up desire just on the command of then what can be done?
[SPEAKER_04]: So, with this desire to know Brahman, what does it mean?
[SPEAKER_04]: It is a subtle inquiry on the meaning of the sutras, then what is being said to us then?
[SPEAKER_04]: We says the desire to know Brahman, implication is inquire into Brahman.
[SPEAKER_04]: An inquiry we can do.
[SPEAKER_04]: We can go to the teacher, we can inquire into the teachings, we can hear it, understand it, argue about it, reason about it, get clarity, meditate upon it, try to live our lives on it, all those things are part of inquiring.
[SPEAKER_04]: That we can do.
[SPEAKER_04]: That's the first sutra, Brahma Sutras, Atat, O Brahma Jigyasah, and the last one, 550
[SPEAKER_04]: by scripture, there is no return, the scripture say there is no return, the scripture say there is no return.
[SPEAKER_04]: After 555 sutras, the biggest brain fryer of a book you will see, the scripture say there is no return.
[SPEAKER_04]: And here in this one verse,
[SPEAKER_04]: Tatah Padam Tatparimar Githapyam Yasmin Ghatana, Nibrtantibhuya, having attained to which they do not come back into this tree.
[SPEAKER_04]: They are set free, they are set free.
[SPEAKER_04]: Siddharamakrishna puts it very beautifully.
[SPEAKER_04]: For him God was mother and he says mother is a little girl, playing with kites.
[SPEAKER_04]: So, in the kites festivals in India you will see children, little boys and girls, they will fly kites.
[SPEAKER_04]: So, but the mother is visualized as a little girl who has millions of kites in her hand, the ropes, the strings are in her hand.
[SPEAKER_04]: And what are those kinds that those are they are us, millions and billions of beings, empty and beings.
[SPEAKER_04]: What are those strings, karma, the bondage, we tie it by that.
[SPEAKER_04]: And so once in a while this is song, Bengali song which says, among millions of kites, one or two per chance, the string is cut and it floats free.
[SPEAKER_04]: Is the little girl happy?
[SPEAKER_04]: Yes.
[SPEAKER_04]: this is a beautiful description of the Divine Mother.
[SPEAKER_04]: She laughs in delight and claps her hands.
[SPEAKER_04]: And she says, Bravo, Uncoord.
[SPEAKER_04]: One or two out of millions, all will get free, but in time.
[SPEAKER_04]: Those who seek, they will get free, they do not return, they do not become part of this tree of some sorrow anymore and you have achieved freedom and light and mint and freedom.
[SPEAKER_04]: So, this is the whole spiritual path.
[SPEAKER_04]: Tata Padmtha, Paramahar, Gitaaphyam, what is the and why this is the beginning of the spiritual path and the end is they do not return.
[SPEAKER_04]: The Brahma Sutra ends with the scriptures say the Upanishad say they do not return, the scriptures say they do not return.
[SPEAKER_04]: It is mentioned twice to show the end of the scripture, the end of the Brahma Sutra.
[SPEAKER_04]: What is the way of searching?
[SPEAKER_04]: The way of searching is Tamevachad Dhyam Purusham propakti.
[SPEAKER_04]: I take refuge in that source, the root of that tree.
[SPEAKER_04]: I take refuge.
[SPEAKER_04]: What is the way of taking refuge, all these spiritual practices?
[SPEAKER_04]: Whatever we do, those are the endless ways in which we are trying to take refuge in that, through knowledge, through meditation, through love, through service, worship, in all those ways.
[SPEAKER_04]: Very beautiful language,vaya-vachar-dhyam purusham-pra-puddhi, that one alone.
[SPEAKER_04]: Nothing else in this world, I take refuge in the Lord alone.
[SPEAKER_04]: in Brahman alone, in the ultimate reality, in that primordial ground of being.
[SPEAKER_04]: What is that?
[SPEAKER_04]: Ardhyam, the first, the primary, the source, nothing below that, in the ultimate.
[SPEAKER_04]: See, Brahman in Vedanta, such it on and the existence consciousness, please, now we're going to fly high in the skies of Vedanta.
[SPEAKER_04]: and it is the one.
[SPEAKER_04]: How is Breman the first Adhyam in first?
[SPEAKER_04]: Primary.
[SPEAKER_04]: How is Satjidana the first of all things?
[SPEAKER_04]: Sat means existence.
[SPEAKER_04]: It is that existence first and then all existing things.
[SPEAKER_04]: It is that existence first and all existing things.
[SPEAKER_04]: It is clay first, then only it is all kinds of clay partory.
[SPEAKER_04]: It is gold first, then only it's all kinds of gold ornaments.
[SPEAKER_04]: So, it is being existent, sucked first, then it appears as all this, all the beings which arise and subside in that ocean of existence.
[SPEAKER_04]: So, it is sucked is first, chit consciousness is first, then only we have all conscious experiences.
[SPEAKER_04]: It is consciousness first, then only a mapiness and misery, then only knowledge and ignorance, then only waking, dreaming and sleeping.
[SPEAKER_04]: Then only this worldly experiences and spiritual experience, all of that, even God experience, but first consciousness, chith, and on and the bliss.
[SPEAKER_04]: It is for that sake only, that is first, for it's sake everything else is joyful.
[SPEAKER_04]: We read in Rheirana Kupanishad, that Atmalas Tukama, Saravampriyam Bhavati, it is for the sake for the love of this of our self that everything else becomes dear.
[SPEAKER_04]: All sources of bliss, joy, pleasure, happiness, they all culminate in you, the self.
[SPEAKER_04]: So, Ananda,
[SPEAKER_04]: It is the source, it is the first from which everything else, for which everything else is there.
[SPEAKER_04]: So in this sense, adium the first, satt is first, chit is first and then there is first.
[SPEAKER_04]: Compared to what the rest of the tree, it is the root high above and high above means the sattu.
[SPEAKER_04]: What else did I say?
[SPEAKER_04]: It is the limitless, limitless, existence, sattu
[SPEAKER_04]: you the existence.
[SPEAKER_04]: You are not one such one existing being that is not what Vedanta says.
[SPEAKER_04]: Sankas says that, you are pollution of the existence.
[SPEAKER_04]: You are not one existence being.
[SPEAKER_04]: It is in Vedantic language.
[SPEAKER_04]: Asjya Jagatav, Vin and Mithopala and Akarana of this entire universe, you are the one undivided material and intelligent cause.
[SPEAKER_04]: Vedanta said those are
[SPEAKER_04]: You are the reality of this entire universe, limitless, it is not a limited existence, all existence, you are the ground of this entire universe.
[SPEAKER_04]: Then limitless consciousness, you are the one consciousness, not one consciousness in one body and mind.
[SPEAKER_04]: You have the consciousness in all sentient beings, Krishna says, Shetra, Ghyamchap, Imam, with the servak, Shetra, Shubharata, no need to be the field over in all fields, fields, our bodies and minds.
[SPEAKER_04]: We are all fields.
[SPEAKER_04]: And we feel that in each one there is a number of the field, Krishna says there is only one number of the field.
[SPEAKER_04]: What is that?
[SPEAKER_04]: Consciousness.
[SPEAKER_04]: It is limitless consciousness, not consciousness limited in one person.
[SPEAKER_04]: And limitless jaw, it is that ocean shankaracharya says, it is that ocean of bliss, that spray of which for which the gods in heavens are also crazy about, they are chasing.
[SPEAKER_04]: Injrayana chandravaradana stana running after a spray, the form from this ocean of bliss, whole of it is which is you.
[SPEAKER_04]: It is an endless bliss, endless consciousness, endless being, limitless.
[SPEAKER_04]: And what else did I say?
[SPEAKER_04]: It is one.
[SPEAKER_04]: and just repeating what I have heard from the others.
[SPEAKER_04]: It is one, one in what sense that is that ultimate reality, that Pozam, that Brahma and where.
[SPEAKER_04]: Arhara, Arhaya, Arwan, the ground and the ground of superimposition and the superimposed are one.
[SPEAKER_04]: What does it mean?
[SPEAKER_04]: See, here is the table and I have put stuff on the table, they are different, here is the world and we are on this world, we are different from this world, I mean in the sense that we exist on the surface of the world.
[SPEAKER_04]: But think of this altar, the wood and the altar.
[SPEAKER_04]: The altar is the one superimposed.
[SPEAKER_04]: The wood is the ground of that imposition, superimposition.
[SPEAKER_04]: They are one because there is no altar other than the wood similarly where the ground of the universe and the universe are one.
[SPEAKER_04]: I am trying to explain the simply in the Indian
[SPEAKER_04]: Bhukta Bhukya Jaha Iqe, Vaananda Iqe.
[SPEAKER_04]: The Seer in the scene, in Vedanta we've spent hours and hours lectures and lectures and separating the Seer in the scene.
[SPEAKER_04]: And here Vedanta says, where the Seer in the scene are one, that is consciousness.
[SPEAKER_04]: What do we do?
[SPEAKER_04]: I am the experience, so everything else is the experience, they are all objects, they are many, I am one, they are the object and the subject, they are ever changing, I am never changing, I am aware of them, they are not aware of me, all of this way we separate, having separated, why do we did we separate in order to get an appreciation of what pure consciousness means?
[SPEAKER_04]: What consciousness means?
[SPEAKER_04]: You must separate it from all the objects of consciousness.
[SPEAKER_04]: You must separate the real fear from all the scene.
[SPEAKER_04]: Having done that, don't stop there.
[SPEAKER_04]: If you stop there, you have sunk here.
[SPEAKER_04]: You have a dualism.
[SPEAKER_04]: Don't stop there.
[SPEAKER_04]: Now ask the question, all that I separated.
[SPEAKER_04]: What is it in relation to me, the consciousness?
[SPEAKER_04]: You will realize they are also nothing but you.
[SPEAKER_04]: The entire universe is your radiance.
[SPEAKER_04]: It is you shining.
[SPEAKER_04]: Therefore, Jaha, Dhrishtha, Dhrishtha, Aikai, Vachithya.
[SPEAKER_04]: What is, when the Seer and the Seener are one, that is pure consciousness.
[SPEAKER_04]: What is our preliminary understanding in Vedanta is that the Dhrishtha, the Seer, Iam and the Seen is everything else.
[SPEAKER_04]: That is the preliminary.
[SPEAKER_04]: That is not the final understanding.
[SPEAKER_04]: The final understanding is the oneness of the Seer and the Seen.
[SPEAKER_04]: or if you do not like that language, both fear and seen are arising in one ground.
[SPEAKER_04]: And then where the consumer and the consumer, the enjoyer and the enjoyed are one, usually the consumer and consumer separate, that is duality.
[SPEAKER_04]: This food is separate from me, I must put it in my mouth, that is duality.
[SPEAKER_04]: But where I and the one consumer are they are one and the same.
[SPEAKER_04]: The food is Brahman, the spoon with which you serve is Brahman, the one who eats it is Brahman.
[SPEAKER_04]: It is one reality that is called ananda, the oneness of Bhokta and Bhokya, this is one.
[SPEAKER_04]: Therefore, all of this to explain what are the one word, it is primary, it is the first of all things, it is the limitless and it is one.
[SPEAKER_04]: And I might add, Vedanta will add, it's you.
[SPEAKER_04]: Amazing, we are glory.
[SPEAKER_04]: Amazing glory.
[SPEAKER_04]: Tamevachadhyam purusham pra paddhiyayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayay
[SPEAKER_04]: having gone there, they do not come back again, where do we come back from?
[SPEAKER_04]: We come back because our goals are not fulfilled, we go and come because our goals are not fulfilled.
[SPEAKER_04]: So, Ramakrishna says, you will be discharged from the hospital when you are cured, not before that.
[SPEAKER_04]: I remember this monk, he was, he was the senior most monk of our order, he lived
[SPEAKER_04]: So, at that time he was in his late 90s and it was a hospital run by the monks and I was a young novice, I was sick, I was in the hospital, I was the youngest patient and he was the oldest patient and he is such a tough, crusty old monk, he walked in and lay down in the bed, admitted himself.
[SPEAKER_04]: The doctors came rushing, he was the senior most monk in the hospital, he came rushing,
[SPEAKER_04]: So this is where to do all the paper work.
[SPEAKER_04]: You can't admit yourself like that, you know?
[SPEAKER_04]: So quickly, they did the paper work.
[SPEAKER_04]: Few days, he lay on the bed next to me.
[SPEAKER_04]: I was in my mid-20s and he was in his mid-90s at that time.
[SPEAKER_04]: And he walked all the way to the hospital.
[SPEAKER_04]: From the Ashram, he was a couple of kilometers around in Calcutta, which is not an easy place to walk him.
[SPEAKER_04]: And suddenly one day he felt better, he was walking out of the hospital, they started running after, where are you going, Swami?
[SPEAKER_04]: I'm okay now, I'm going.
[SPEAKER_04]: And you can't go like that, you have to be discharged.
[SPEAKER_04]: There's paperwork, you didn't understand any of that.
[SPEAKER_04]: What paperwork?
[SPEAKER_04]: And others swam is they all knew his, he was the strong character, so the swam in charge of the hospital came running, when he heard that this old swam is admitted in the hospital, he came running and said, so Swami, what happened to you?
[SPEAKER_04]: You are born of the, you know, I'm shahunuma, I'm shah, you're born of Hanuman, sir, power of Hanuman.
[SPEAKER_04]: How come you are here in this hospital?
[SPEAKER_04]: So you cannot be discharged unless you are cured, similarly, coming and going will not stop, unless you are cured.
[SPEAKER_04]: non-Evertentive who you are.
[SPEAKER_04]: We come back because we are seeking the finite, the limited.
[SPEAKER_04]: You reach God, reach Brahman, you reach means, you realize you are that.
[SPEAKER_04]: Why would you come back from that?
[SPEAKER_04]: You come back because you do not recognize it and you do not recognize it because you do not want it.
[SPEAKER_04]: I want something here when that.
[SPEAKER_04]: Some in between is also possible.
[SPEAKER_04]: That Sri Ram Krishna would ask, do you want to become sugar or taste sugar?
[SPEAKER_04]: Those want to become sugar, this is what he is talking, or they will never come back.
[SPEAKER_04]: But those want to taste sugar, they also never come back.
[SPEAKER_04]: They will stay with sugar and taste sugar.
[SPEAKER_04]: That is the devotee, the lover of God.
[SPEAKER_04]: And if you say I want to taste sugar, that's also fine.
[SPEAKER_04]: is it is too much to think of it is like annihilation and it is just limitless being conscious sounds like an abstraction.
[SPEAKER_04]: I would rather be with my beloved lord in that ecstasy.
[SPEAKER_04]: Wonderful, is that possible certainly it is possible.
[SPEAKER_04]: One Swami asked Swami Shivan and the G, was a disciple of Sri Ramakrishna and the second president of our order.
[SPEAKER_04]: We call him Mahapurushma Maharaja.
[SPEAKER_04]: One Swami in his remin sense, Swami Chetana and G is written about it in his collection of remin sense of senior monks.
[SPEAKER_04]: So, this Swami went and asked Swami Shivan and the G. Swami, we here,
[SPEAKER_04]: two things, that the devotees of Sri Ramakrishna, those who love Sri Ramakrishna, those who are practicing, seeking him as the Ishtar Devataan, after death, he will come for them and they will go to Ramakrishna's local, heaven, they will exist eternally in the presence of Sri Ramakrishna.
[SPEAKER_04]: This is the archetype of heaven, God exists and you exist in the presence of God.
[SPEAKER_04]: There are multiple such conceptions of heaven, in vishna vism, in chai vism, in shaktaism, in Christianity, Islam.
[SPEAKER_04]: Even Buddhism, there is no God, but you have a pure line of the Buddha.
[SPEAKER_04]: So, that those are all of these are what is called in Vedanta, Brahma-Loga.
[SPEAKER_04]: Brahma-Loka, the highest heaven.
[SPEAKER_04]: It is a spiritual heaven.
[SPEAKER_04]: It is not something you go and come back to you.
[SPEAKER_04]: If one has no more desire, except the desire to taste sugar, one still retains an individuality and one remains there.
[SPEAKER_04]: Wonderful, very exalted state.
[SPEAKER_04]: So, one does not come back from there.
[SPEAKER_04]: So, this monk asked, so I am issue one and he will be here that we will go and live in Ramakrishna-Loka and the presence of Sri Ramakrishna.
[SPEAKER_04]: And many such
[SPEAKER_04]: stories like when Swami Ramakrishna and the past away, I think Swami Prima and the somebody said Ramakrishna and the other disciple of Sri Ramakrishna, who served Sri Ramakrishna all his life and when Sri Ramakrishna passed, the remains the relics of Sri Ramakrishna were worshipped in the shrine and Swami Ramakrishna and they did that all his life.
[SPEAKER_04]: When he passed, somebody said, whereas he gone, well he is with his beloved master, what he was doing here, he is doing there.
[SPEAKER_04]: is a conception of heaven, and it is there in all, I would say, theistic religions, but it is also there in Zionism and Buddhist, which are not theistic religions.
[SPEAKER_04]: You have heaven, but mine is God, which is also a blissful place in all of that.
[SPEAKER_04]: Description matches, just God is, what is A all, absolutely absolutely.
[SPEAKER_04]: talking about so many exalted people.
[SPEAKER_04]: I've heard this so many times, even with the most humble of people, we had a driver in the Ashram in India where I became a monk.
[SPEAKER_04]: A very simple man.
[SPEAKER_04]: Those who are from India, you know, it was state called Bihar.
[SPEAKER_04]: So immediately you know what it comes with the connotations, you know.
[SPEAKER_04]: He was the simplest of men, very, he would wear a duty and he had a tough of hair and he would drive the vehicle like he owned the road.
[SPEAKER_04]: Traffic rules were sort of optional thing for you, man.
[SPEAKER_04]: Yeah, I don't know what he would do in America in New York.
[SPEAKER_04]: Even when he went outside, I remember him driving in Calcutta in the vehicle.
[SPEAKER_04]: And he would simply cruise through the red light.
[SPEAKER_04]: I said, don't do that.
[SPEAKER_04]: This is not, this is Calcutta, the cops are going to catch you.
[SPEAKER_04]: And he thought I was joking.
[SPEAKER_04]: He would have had a loud booming laughter here.
[SPEAKER_04]: And strangely enough nobody ever caught him.
[SPEAKER_04]: He thought that I was joking.
[SPEAKER_04]: Anyway, very, very devoted man.
[SPEAKER_04]: And he had become a driver in the Ashram.
[SPEAKER_04]: He used to live in a nearby village.
[SPEAKER_04]: He had become a driver in the Ashram.
[SPEAKER_04]: When the Ashram many years before they became a monk in the early 80s, they acquired their first vehicle.
[SPEAKER_04]: So they needed a driver.
[SPEAKER_04]: And this boy became the driver.
[SPEAKER_04]: And the old monk there, who is to be called Chandan Maharaj, was the head of the Ashram at that time.
[SPEAKER_04]: So he hired him.
[SPEAKER_04]: Now I'm saying all this.
[SPEAKER_04]: that why I'm saying all this, which I just remember this, at the end of the life of this driver, towards the end of his life, one day he told me that last night I had a dream, the old Swami, who was passed away long ago, Chandran Marci came to me in my dream and said, where are you doing there?
[SPEAKER_04]: And I said, where are you?
[SPEAKER_04]: I said, I'm in Ramakrishna's local, and look, we have got a car here, but I didn't come and...
[SPEAKER_04]: come here, drive for me.
[SPEAKER_04]: But he was somehow thrilled by that dream, come here, why spend any more time there?
[SPEAKER_04]: Come, few days later he was gone.
[SPEAKER_04]: He sleep, suddenly he was not that a ill or anything, few days after that.
[SPEAKER_04]: So, this is the idea of heaven in various religions, you know, an eternal existence in the presence of the Lord, of your beloved.
[SPEAKER_04]: So, this you monk asks that swamishivaan in the, we hear this, this is one idea, the other idea we read about in Vedanta.
[SPEAKER_04]: which is reaching which enlightenment, the source of all existence, Brahman, I realize I am Brahman.
[SPEAKER_04]: The bodyless liberation, which is called Vadeh, Humukti, when it is never comes back, nor is there any more individuality left.
[SPEAKER_04]: The drop becomes the ocean, becomes one with the ocean.
[SPEAKER_04]: The only Brahman remains, only that infinity remains, an infinite existence, a shining existence, from eternity to eternity, which one is right, what will happen to us?
[SPEAKER_04]: So, of these two is the Vedantic Bodyless Liberation as Brahman, or a kind of devotional heaven.
[SPEAKER_04]: So, Anishivaan and the said, Jamon Bhab Temnilab, as your Bhab, as you have cultivated spiritual attitude, that will be your destiny.
[SPEAKER_04]: So, the way you have approached it, all your life.
[SPEAKER_04]: And then he said, second thing, he said, but my boy, if you listen to me, if you ask for my opinion, it's best to leave it to him.
[SPEAKER_04]: What will happen to us, there's to leave it to him, because these are things we are reading about, we are trying to conceptualize, we really understand very little about these things, we understand very, very little about it, so best to leave it to him.
[SPEAKER_04]: Ta-ta, Padam, Ta-ta, Paramahar, Gita, Vyam, Yasmin, Katana, Nevatthantibhu, they do not come back again.
[SPEAKER_04]: They have found fulfillment.
[SPEAKER_04]: The disease is cured.
[SPEAKER_04]: They have been discharged from the hospital.
[SPEAKER_04]: They have found the root of the samsara tree.
[SPEAKER_04]: They do not come back again.
[SPEAKER_04]: Some come back, but to help others who are on the tree.
[SPEAKER_04]: But in general, they do not come back again.
[SPEAKER_04]: Tamevachadhyam, Purusham propanthi.
[SPEAKER_04]: I take refuge in that ultimate reality from which this all is the root from which the samsara tree has sprung.
[SPEAKER_04]: Cutting this tree, one might think it is so powerful, so big.
[SPEAKER_04]: Now cutting this tree, naturally easy, how it is like a dispelling a dream.
[SPEAKER_04]: how difficult it is to dispel an eternal, most complicated of dreams, it is like dispeling a mirage.
[SPEAKER_04]: In his ganeshwari, it is said that this how this knowledge dispels that mirage, go to knowledge, don't run around looking for a boat to cross the mirage water.
[SPEAKER_04]: because then it says, but chance you may fall into a real pond and ground in that water, it is like person struggling in the swamp.
[SPEAKER_04]: You dig yourself deeper, point being take hold of spirituality, money will not save you, knowledge will not save you, intellect will
[SPEAKER_04]: And in the broadest sense, here we are talking about Vedantic knowledge, but in the broadest sense.
[SPEAKER_04]: When Sadhu said, Korn Bachai Gaha, who will save you, Pandit Bachai, will the scholar save you?
[SPEAKER_04]: Said, G Bachai, will the rich man save you?
[SPEAKER_04]: Rajab Bachai, will the king save you?
[SPEAKER_04]: No.
[SPEAKER_04]: This is of course, for him he said, Vedanta Bachai, only this knowledge, your real nature, what we true.
[SPEAKER_04]: The knowledge about reality, what really is, that will save you, realize the truth and the truth
[SPEAKER_04]: Won shanti shanti shanti hari heon That's said Sri Ramakrishna Rupadam as to what a beautiful verse.
[SPEAKER_04]: Those are one to ask questions.
[SPEAKER_04]: I'll come to you.
[SPEAKER_04]: Can you get a microphone here?
[SPEAKER_04]: Raise your hands so they can see you.
[SPEAKER_04]: Yeah, I'll come to the lady next.
[SPEAKER_04]: I'm your name and ask the question.
[SPEAKER_02]: My name is Suprab.
[SPEAKER_02]: This question is a little long, so please pardon me for that.
[SPEAKER_02]: Bremman alone is, there is nothing else.
[SPEAKER_02]: Maya is just a illusion which makes us experience duality.
[SPEAKER_02]: This means ignorance is just a product of Maya at the Jeeva level.
[SPEAKER_02]: If ignorance is a product of Maya, the Giva level, then enlightenment or removal of ignorance, too, is at the level of Giva and within the realm of Maya.
[SPEAKER_02]: In other words, if there were no Maya, there wouldn't be ignorance, and if there is removal of ignorance, it is still within the Maya experience by Giva.
[SPEAKER_02]: The only caveat being the removal of ignorance exposes the blueprint of Maya, but still, it is all experience in mind, it still ends up being in Maya.
[SPEAKER_02]: Given all of this, what is the need or point of Vedanta study?
[SPEAKER_02]: Whether one achieves enlightenment or not, nothing changes.
[SPEAKER_02]: The only so-called knowledge is at the transactional level.
[SPEAKER_02]: At the absolute or parmatic level, Bremen always alone is there is absolutely nothing to enlighten.
[SPEAKER_02]: If you say that the point of Vedanta studies to end suffering, then the question still remains.
[SPEAKER_02]: Suffering to is at the transactional or my level.
[SPEAKER_02]: whether one experience is suffering or is blissed out in either scenario, Brahman alone is.
[SPEAKER_02]: Why then, with Anta, is so fixated in solving the Jeeva's transactional level suffering problem, when it declares right in the beginning that all of this is a dream.
[SPEAKER_02]: If you say that this question makes sense only when you're under ignorance, but not when you're enlightened, my question would be, why does it matter?
[SPEAKER_02]: We are all the vast infinity, Brahman.
[SPEAKER_02]: Why should we be concerned with these conditional problems of Maya?
[SPEAKER_04]: Good, good question.
[SPEAKER_04]: And this question actually comes up.
[SPEAKER_04]: Once you delve into Vedanta, this question at one point or the other will come up.
[SPEAKER_04]: And when you say, we are all this vast limitless problem.
[SPEAKER_04]: We are that.
[SPEAKER_04]: Good, this question doesn't come up.
[SPEAKER_04]: Question would be why are you asking?
[SPEAKER_04]: Because the problem is, you know, we are in trouble.
[SPEAKER_04]: Whatever it is, we are suffering.
[SPEAKER_04]: The tree of samsara has been described and that is not something to be believed into something that we are seeing.
[SPEAKER_04]: It is like a poetic description of where we are trapped.
[SPEAKER_04]: Now is this a problem or not?
[SPEAKER_04]: If one says no, it is not a problem.
[SPEAKER_04]: I like the tree of samsara.
[SPEAKER_04]: All right, now, Kya Self-Out.
[SPEAKER_04]: It is an overwhelmed soul, a mature soul, somebody ancient who begins to question this.
[SPEAKER_04]: And then looks for a solution.
[SPEAKER_04]: if I am not satisfied with the weighting and we are not satisfied because that is why we are all here.
[SPEAKER_04]: That is why we are spiritual seekers.
[SPEAKER_04]: So this question comes up one more than once in Shankaracharya's commentaries.
[SPEAKER_04]: It comes in different ways, one is who is ignorance?
[SPEAKER_04]: In the 13 chapter Bhagavad Gita, who is his ignorance, the opponent asks Shankara because he says, you are Brahman, Brahman can't have ignorance, how can they be darkness in the sun?
[SPEAKER_04]: I am limitless existence, consciousness, please, nowhere is it mentioned, there is no ignorance is a part of it or even Maya is a part of it.
[SPEAKER_04]: So who is his ignorance, Shankara's answer there is brilliant and humorous, remember he was a teenager, his answer there is, why are you asking?
[SPEAKER_04]: He said, I'm asking, because I don't know, ah, so you are ignorant, you just admitted you don't know.
[SPEAKER_04]: So the question is, who is the one this is made for, why is Vedanta harping on all of this?
[SPEAKER_04]: Vedanta is harping on this as you ask, why is Vedanta talking about it?
[SPEAKER_04]: Vedanta is harping on all of this in response to a question, Vedanta doesn't come to us with all this, it's only when we ask.
[SPEAKER_04]: Only two kinds of persons will not ask.
[SPEAKER_04]: One who is happy here has no real question.
[SPEAKER_04]: The second one is enlightened.
[SPEAKER_04]: The enlightened one does not need all of this.
[SPEAKER_04]: Shankaracharya sings, Natharmonacharth, Thona, Kama, Namoksha.
[SPEAKER_04]: I don't need Dharmma, Arthakama, Moxha.
[SPEAKER_04]: I don't need your conventional religion.
[SPEAKER_04]: I don't need pleasure.
[SPEAKER_04]: I don't need success or wealth.
[SPEAKER_04]: I don't even need spiritual freedom or motion.
[SPEAKER_04]: The first three are karma kind of the Vedic portion of the religion, the leaves and branches of the tree of samsara.
[SPEAKER_04]: The last one, Moksha is the root, but none of it is needed because he has realized himself to be what, because he is now speaking from the perspective of Brahman, but if you don't have the perspective of Brahman and we want freedom from it, then all these series of paths are there.
[SPEAKER_04]: Vedansi doesn't tell you to do anything.
[SPEAKER_04]: Vedansi just tells you the way things are, does that work?
[SPEAKER_04]: No, not quite.
[SPEAKER_04]: All right.
[SPEAKER_04]: I see what the problem is.
[SPEAKER_04]: Now you have to do this or that.
[SPEAKER_04]: You have no question.
[SPEAKER_04]: Very good.
[SPEAKER_04]: But if I have a question, if I say I am suffering, show me the way out.
[SPEAKER_04]: Vedansi is not missionary.
[SPEAKER_04]: Vedansi will not come to us with a proposal that you have to join our religion or a, and then you go to heaven, no.
[SPEAKER_04]: You have to go
[SPEAKER_04]: and ask a question, and then this answer comes.
[SPEAKER_04]: Even Dita starts with Arjuna's questions.
[SPEAKER_04]: Arjuna says he complains, wines, grumbles, Krishna says nothing, just smiles.
[SPEAKER_04]: When Arjuna finally says, I don't understand, you are my teacher, I'm your student, can you enlighten me?
[SPEAKER_04]: Then Krishna starts speaking, and he won't stop.
[SPEAKER_04]: He's going on and on and on and on.
[SPEAKER_04]: Now, but in between, Arjuna has asked many questions.
[SPEAKER_04]: And then, yes, there was a lady who had raised her and got the back.
[SPEAKER_04]: So, keep her hand raised so that you can see you, yeah.
[SPEAKER_04]: And I'll come to the gentleman here, on that side, on then here.
[SPEAKER_00]: Namaskar Swamiji.
[SPEAKER_00]: I have actually not a theoretical question, a very practical question.
[SPEAKER_00]: I do take the learnings of Vedan to help me live my life on a day-to-day basis.
[SPEAKER_00]: I listen to your talks often and so on and so forth, especially on the Gita.
[SPEAKER_00]: Um, what I am grappling with right now, you know, when it comes to vera gear or renunciation or not getting caught up with what's as much happening around you in your life.
[SPEAKER_00]: But no matter how much I try with what's happening in the world right now, I, I'm not able to maintain any economic and I, I feel like it's a little bit of what a June was asking
[SPEAKER_00]: you know make my mind's there like how do I when I see about what's happening in different countries it's just very difficult to you know then say that none of this matters or you know nobody ever said none of this matters see whatever we are seeing to become compared to what our universe facing is basically his world was imploding he was in a civil war.
[SPEAKER_04]: which is own family and all the royal families of India at that time.
[SPEAKER_04]: It's like the whole world was coming to an end for them and it sort of did the whole scenario change after the war.
[SPEAKER_04]: So, in the middle of that Vedanta helps, it was right here, I remember, 2020, I was giving a talk, groovy that started, we didn't even know enough to wear masks at that time.
[SPEAKER_04]: Somebody asked, now we have to talk about Vedanta in the middle of all this, it just started
[SPEAKER_04]: And I said, if Vedanta doesn't help us now, it's of no use then.
[SPEAKER_04]: If you think Vedanta is something, it's a very kind of sophisticated, cool philosophy, an ancient, you know, like a nice Sanskrit and poetry and subtle arguments.
[SPEAKER_04]: Those are there.
[SPEAKER_04]: But it must be able to help us where and where we are in whatever the circumstances of my life.
[SPEAKER_04]: We can understand very powerfully.
[SPEAKER_04]: I do not care for a religion, which promises heaven after death, but cannot wipe the widows tears or hold the bread to the mouth of a starving man.
[SPEAKER_04]: So practical and Vedanta is taught to adjunance in the middle of the battlefield.
[SPEAKER_04]: So that remains the how do you deal with the word?
[SPEAKER_04]: Vedanta helps you there.
[SPEAKER_04]: that serenity prayer, that Lord gave me the patience to bear with the things which I cannot change, the courage to change the things which I can change and the wisdom to know the difference.
[SPEAKER_04]: So, if you look at the lives of the Holy Mother,
[SPEAKER_04]: It was the time of the British Empire in India and there were many great suffering of the people, a lot of oppression, what did she do?
[SPEAKER_04]: She would weep to God.
[SPEAKER_04]: that when will the suffering of the people come to an end, when will this unjust rule come to an end, pray, if you cannot do anything you pray and don't think the prayers of no use, if I cannot do it, if I can do something do it, if you feel called upon to engage do it, if you cannot, you do see no other no way to help, then pray to the Lord for, for peace, for the end to suffering that will help, that is a genuine response.
[SPEAKER_04]: don't stay just with emotion, convert it into something which is useful.
[SPEAKER_04]: There is a lot of people who feel deeply, they feel deeply and nothing else just feel.
[SPEAKER_04]: So, that feeling must be converted into service.
[SPEAKER_04]: If you cannot do anything, then pray for them.
[SPEAKER_04]: That is also doing something, genuinely pray for them.
[SPEAKER_04]: Then somebody here, yes.
[SPEAKER_04]: Tell us your name and ask the question, and we have somebody on this side, yes, the general mind there.
[SPEAKER_01]: My name is Michael.
[SPEAKER_01]: This might be the same question in another way than the first question.
[SPEAKER_01]: We hear a lot of lessons and things and people that surrender, like you said, let Jesus take the wheel or whatever.
[SPEAKER_01]: And they talk about synchronicity.
[SPEAKER_01]: Oh, I'm healthy here.
[SPEAKER_01]: And this is going well.
[SPEAKER_01]: And I have no want, and I got a job.
[SPEAKER_01]: Why would that matter if you were really surrendering, you wouldn't take joy in that would you?
[SPEAKER_01]: I mean, there's another level to understand that why there's so much emphasis on the synchronicity and things getting better.
[SPEAKER_04]: Yes, the manifestation philosophy, the synchronicity philosophy, they all come from the same source.
[SPEAKER_04]: This understanding is important.
[SPEAKER_04]: this distinction, it was well understood in ancient India, this is what he points out, the acts of non-attachment, there was these two clear divisions in religion, one is the mass religion, the conventional religion which says religion makes my life better.
[SPEAKER_04]: But the purpose is to make my life here and now better.
[SPEAKER_04]: And maybe after death I'll go to heaven.
[SPEAKER_04]: So here my health will be better.
[SPEAKER_04]: My finances will be better.
[SPEAKER_04]: People around me will do well.
[SPEAKER_04]: I will get the job of my dreams, the house of my dreams, manifesting.
[SPEAKER_04]: And things will fall into place, security.
[SPEAKER_04]: Does all that happen?
[SPEAKER_04]: To some extent it does.
[SPEAKER_04]: Not to the extent nowadays promised.
[SPEAKER_04]: See, this was all very well understood in ancient times.
[SPEAKER_04]: That was the whole philosophy of the Karmakanda, the ritualistic portion of the Vedas.
[SPEAKER_04]: Every religion has this, that somehow there is this transcendent power which will help us in this life day to day.
[SPEAKER_04]: In our worldly goals also, does it, yes and no?
[SPEAKER_04]: It will help to the extent that our karma, you have to work for it and we will get the results of our karma.
[SPEAKER_04]: It's good to take the help of God.
[SPEAKER_04]: with the help of God and good karma done by the blessing of God, you will get some of some results of that in this life.
[SPEAKER_04]: Not all of our desires will be fulfilled.
[SPEAKER_04]: It's like parents.
[SPEAKER_04]: Your parents, loving parents will fulfill our desire, they will, when we are little children, they will.
[SPEAKER_04]: But it is a limit, they may, they may not, or they may fulfill it in some other way.
[SPEAKER_04]: It's up to them.
[SPEAKER_04]: It's up to us to cry for it and pester them and nag them for it.
[SPEAKER_04]: All right.
[SPEAKER_04]: So that's the whole deal with manifestation, synchronicity, all of that.
[SPEAKER_04]: It was all well understood as the karma kind of the virus.
[SPEAKER_04]: That's exactly what Krishna is saying, take an act to it, stop that.
[SPEAKER_04]: Siram Krishna would say, you land up in front of the emperors, and impresses what do you want, as I want pumpkins.
[SPEAKER_04]: It's like that when we ask for things in the world from the Lord.
[SPEAKER_04]: If one thinks in the world, the law of karma is enough.
[SPEAKER_04]: Our actions will have consequences, and they will produce the things which you want.
[SPEAKER_04]: Vivekanthi said, and be careful, it's an extremely powerful machinery.
[SPEAKER_04]: Vivekanthi said,
[SPEAKER_04]: do not want anything for which is typical dramatic policies and do not want anything for you will get it.
[SPEAKER_04]: Now or later, one day or the other you will get it, but that is all part of the conventional religion, the lower religion, the realm of causality in a philosophical sense.
[SPEAKER_04]: There is no magic to it, there is no magic to it, therefore there is a limit to manifestation, there is a limit to synchronicity, and those things will work, but to a limited extent, but they have nothing to do with this higher spirituality.
[SPEAKER_01]: Thank you for your lessons on Ashtava Krigi.
[SPEAKER_01]: Yes.
[SPEAKER_01]: Is higher spirituality?
[SPEAKER_01]: That's what brought this question.
[SPEAKER_01]: And as you said it, where the other stop, that's where the Ashtava Krigi to begins.
[SPEAKER_04]: Yes.
[SPEAKER_04]: Ashtava Krigi, it's the highest kind of spirituality.
[SPEAKER_04]: It is the peak of the mountain.
[SPEAKER_04]: The world is left far behind.
[SPEAKER_04]: The teacher of Ashtava Krigi, the student of Ashtava Krigi, they want nothing from the world.
[SPEAKER_04]: They want nothing.
[SPEAKER_04]: They don't care.
[SPEAKER_04]: Their search is only for the highest truth.
[SPEAKER_04]: So then Ashtaavakra begins to speak.
[SPEAKER_04]: If you want something else, there are others who will help you out and go there.
[SPEAKER_04]: Yeah.
[SPEAKER_04]: So no, the seeker of Vedanta has done with that.
[SPEAKER_04]: I am done with all that.
[SPEAKER_04]: I have seen through it.
[SPEAKER_04]: Why would I want that?
[SPEAKER_04]: why people get enthusiastic about it, it's like magic, something worked and my life is so much better now.
[SPEAKER_04]: In that sense it's good, it's actually part of religion, the lower religion.
[SPEAKER_04]: So one begins to get faith in God, in any religion, that it works, it helps my life.
[SPEAKER_04]: But then the higher question, the deeper questions comes, who am I, what is the ultimate reality?
[SPEAKER_04]: What is possible here that freedom from this samsara then comes this Vedanta?
[SPEAKER_04]: So, you are right, claiming that the synchronicity worked for me on manifestation work for me.
[SPEAKER_04]: Well, congratulations, but that's not the point of it at all, it's not the point of Vedanta.
[SPEAKER_04]: Yes, the gentleman there.
[SPEAKER_06]: Thank you, Swamiji.
[SPEAKER_06]: My name is Rory, and it seems, let me make a statement if you agree with it, when you're wanting and desiring and trying to manifest things and desires in this world, it keeps you from experiencing or understanding Brahmin.
[SPEAKER_03]: Yes.
[SPEAKER_06]: But once you completely detach and you're fully enlightened or illuminated being, then you can manifest and create miracles without effort, but you no longer want them for yourself.
[SPEAKER_06]: No.
[SPEAKER_06]: It seems like Sri Ramakrishna and Jesus and some of these other beings.
[SPEAKER_06]: So, when we see that, I don't know if you would agree with this enough, but once you get to that point, then you can almost really, there's no restrictions on what you can do, but they're very wise and disciplined, and when they do, or when they use to perform miracles or manifestations in these things.
[SPEAKER_06]: And I guess I would ask, do you think that is still available to us today?
[SPEAKER_04]: It is, it has always been, so it is a very well understood in India that holy people and holy places, if you go, they may be the most spiritual of people and they don't want to wealth or riches or curing diseases or whatever it is winning elections, but it is well understood that the blessings of such people will fulfill my, even my lower worldly desires, they are
[SPEAKER_04]: and it has got it's backing from the Upanishads.
[SPEAKER_04]: In the Mundak Upanishads it is said, Atma Ghyam here Chayet Bhutikaamahah, Those who want prosperity in the world, Those who want this world.
[SPEAKER_04]: What should they do?
[SPEAKER_04]: The surefire way is to serve the enlightened one.
[SPEAKER_04]: It literally means worship, adore or worship the Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga, nor of Atma Ganga,
[SPEAKER_04]: They will benefit from it, they will benefit.
[SPEAKER_04]: That's why it is well known in India.
[SPEAKER_04]: That's why lots and lots of people will hang around people, they feel the enlightened, spiritually advanced, not for Ravananda.
[SPEAKER_04]: Somebody wants a child, somebody wants to be in elections, somebody wants money, it's all worldly, all worldly, somebody wants forgiveness for sins, it's all worldly.
[SPEAKER_04]: And it is pervasive in Indian culture.
[SPEAKER_04]: I have seen in the mountains in Uttarakhand, in Himalayas, it's a very spiritual atmosphere among ordinary people in the villages.
[SPEAKER_04]: And they told me there are these multiple places where yogis, even in the recent past, they have meditated and they have died there.
[SPEAKER_04]: And the belief among villagers is that those places are specially powerful.
[SPEAKER_04]: So they will go and pray there until the particular storehouse of good karma is exhausted.
[SPEAKER_04]: Because those enlightenment they have left all that behind.
[SPEAKER_04]: I have seen this so many times, I was travelling with the monk once and there was this farmer, again, Bihar, this farmer sitting in a seat in front of me, who continuously abused ignored me because I was too junior to be word, word of the of his corn, continuously criticized and scorned the monk was sitting with me, the monk kept quiet.
[SPEAKER_04]: In the time came for the farmer to get off from the train, suddenly the farmer got up and stood with hands folded and said, Mahatma ji, Bhatma ji, Bhatma ji, Bhatma ji, Khramaka ji ji, Mahatma ji, I've said so many things to you, please forgive me, please forgive me, why?
[SPEAKER_04]: This is the feeling working inside.
[SPEAKER_04]: I have accumulated lots of bad karma there.
[SPEAKER_04]: although the monk didn't say anything at all.
[SPEAKER_04]: So, this feeling is very strong in India, but very pervasive in India, very pervasive in India, very pervasive in the last question and did you come with the basket?
[SPEAKER_04]: Yes, please come with the basket and there is one gentleman here, you can take this question and stop.
[SPEAKER_05]: Thank you, Zomjee, in the previous lectures, you said that for non-attachment, you should give up all the desires, but the desire for love of God, for, you know, that's the only one desire which can remain rushed every desire should go.
[SPEAKER_05]: Yes.
[SPEAKER_05]: to be a lot of people.
[SPEAKER_04]: I see the problem.
[SPEAKER_04]: Yes.
[SPEAKER_04]: I go ahead.
[SPEAKER_05]: So, if manifestation is used to feel the presence of God, feel the love of God,
[SPEAKER_05]: Is it a right direction or is it something which can create a spiritual ego?
[SPEAKER_04]: No, in the first.
[SPEAKER_04]: All right, even if it creates a spiritual ego, no problem, it will be overcome in time.
[SPEAKER_04]: If one holds on to God, a spiritual path sincerely.
[SPEAKER_04]: Even if one makes a mistake or stumbles, one will be corrected.
[SPEAKER_04]: Sri Ramakrishna said, the desire for God should not be counted among desires, because it ends all of the desires, it ends worldliness.
[SPEAKER_04]: See, the two things, one cannot worship God and Maman together, so the desire for God will save you from Maman means the pursuit of worldliness, what Sri Ramakrishna called Kamakanchan.
[SPEAKER_04]: So the desire for God will save you from that.
[SPEAKER_04]: One might say, well, if the whole goal is to be desired, it will be desired, is why desire God also.
[SPEAKER_04]: It will not work unless one holds on to the reality, one will slip into falsehood.
[SPEAKER_04]: One has to hold on to the truth.
[SPEAKER_04]: One cannot be neutral about truth and falsehood.
[SPEAKER_04]: One has to hold on to the truth, then one is safe from the falsehood.
[SPEAKER_04]: You hang around with the cops, the criminals will avoid you.
[SPEAKER_04]: Yes, already shanti mantras, but given, thank you.