167. Bhagavad Gita, Chapter 14, Verses 16 - 20 | Swami Sarvapriyananda

[SPEAKER_03]: O Vasudeva, Suttam Devam, Kamsacharnaram Ardhanam, Devaki Paramanandam, Krishna Bandai Jagad Gurum.
[SPEAKER_01]: So, we are studying the 14th chapter and I believe we were on verse number 16, is that so, do you remember I think so, let us start with 16.
[SPEAKER_01]: Yes.
[SPEAKER_01]: Number 16.
[SPEAKER_01]: Agyanamthama's problem.
[SPEAKER_03]: The result of virtuous actions is said to be sadhwika in pure.
[SPEAKER_03]: The result of Rajas is pain while the violent neurons is the result of thamas.
[SPEAKER_03]: So, we are studying the three constituents of Procrity of Nature, Satwar Rajas and Thomas.
[SPEAKER_03]: And there are satvika actions, for example, actions which are done for the welfare of others, actions which are done as karma yoga or apuja or a ritual which is done as a worship of God without any particular strong individual desire.
[SPEAKER_03]: as a regular spiritual discipline for example, all of these are septic actions and they all serve to purify the mind, give a kind of pure happiness, increase knowledge.
[SPEAKER_03]: So, that is what is meant by these actions produce a septic of how in the mind.
[SPEAKER_03]: And then there are actions which are born of desire and thirst and passion and greed and anger and they follow and they give result to sorrow.
[SPEAKER_03]: So he says, Rajasas to Pralam, Dukham, Pain, Conflict, sorrow.
[SPEAKER_03]: Arjanam Thomas of Halam and the result of Tamasic actions which is basically no action or laziness or ignorance.
[SPEAKER_03]: I mean it increases Tamas ignorance.
[SPEAKER_03]: Number 17.
[SPEAKER_03]: The same theme is being continued.
[SPEAKER_03]: Pramadamoha, tamasu, Pramadamoha, tamasu, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bhavatodjanami, Bh
[SPEAKER_03]: 18 Udhunga chanti sattuastha Udhunga chanti sattuastha Madhiyte shtanti raja saha Madhiyte shtanti raja saha Jaghanya gunavritistha Jaghanya gunavritistha Adhoga chanti tama saha Adhoga chanti tama saha
[SPEAKER_03]: Those abide in Sattua go upwards to the higher spheres.
[SPEAKER_03]: The Rajasika dwell in the middle spheres and the Tamasika dwelling in the functions of the lowest gunners go downwards to lower spheres.
[SPEAKER_03]: Basically, the Satwik people go to heaven and the Rajasik people get to come back here and the Tamasik ones go to hell.
[SPEAKER_03]: Literally, that's what the commentator says here, so those who are satvicites says, there are seven heavenly worlds, higher and higher, not altitude wise, but more and more, there's more purity, more joy, more sublime worlds, but still material, they're all heavenly
[SPEAKER_03]: And, those who are Rajasik, they are the commentator here says, Trishna, Diakula, Madhya, Tishthan, Timanushya, lo, Kaur, Ava, Pothyanti, those who are troubled by desire and passion and restlessness, they keep coming back to this world.
[SPEAKER_03]: And Jagannier, are they in a Christian?
[SPEAKER_03]: Tamoguna.
[SPEAKER_03]: Those who have cultivated for, you know, deeply tamasic states of ignorance, addiction of, you know, harm, self-harm, or harm to others,
[SPEAKER_03]: Day, it says, there are seven lower words.
[SPEAKER_03]: So total 14 words, this word, by the way, is included and among the seven higher words.
[SPEAKER_03]: So this is the lowest of the higher words.
[SPEAKER_03]: There are six sevens better than this.
[SPEAKER_03]: I'm like, keep looking up, but basically.
[SPEAKER_03]: And the seven lower words are darker and darker words of suffering and misery.
[SPEAKER_03]: So it says Nirayesh Uthpa Dhyanthi, they are born in those words until their bad karmas are exhausted and then they get a chance at this again.
[SPEAKER_03]: So any basic idea being that these three gunas, they determine what happens to us, the kind of experience we have living in this world.
[SPEAKER_03]: and the kind of experience we will have after death also depends on the predominance of the gurus.
[SPEAKER_03]: Basically, it is a mixture of all three for everybody, but some have a predominance of one or the other.
[SPEAKER_03]: Now, the point of all of these discussions, it is coming in the 19th verse.
[SPEAKER_03]: That is the most important verse of the whole chapter.
[SPEAKER_03]: What is the point of all of these?
[SPEAKER_03]: Remember,
[SPEAKER_03]: And the freedom from this bondage, Moxia, spiritual freedom, liberation.
[SPEAKER_03]: That's the goal of Vedanta.
[SPEAKER_03]: So these descriptions of the three gurus, there are a wonderful description of human nature, basically.
[SPEAKER_03]: And again, I repeat, they're meant for self-analysis, not for looking at others and pointing out, see, there's a very tamasic person.
[SPEAKER_03]: That person is sort of between tamas and rages.
[SPEAKER_03]: Now it's about me.
[SPEAKER_03]: And look at my own life, this gives a good way of taking a, taking stock of my own life.
[SPEAKER_03]: And, to that's one, but what's the purpose of describing it, the ultimate purpose in all of this is whatever our state of life, all of this is still bondage.
[SPEAKER_03]: If a person is satvic or rajasic or tamasic, whatever gona predominates, it is still within some sorrow.
[SPEAKER_03]: So, each state has its own particular bondages, which we saw earlier also.
[SPEAKER_03]: The rajasic person is restless and ambitious and greedy, sometimes in a good way, sometimes in not so good way.
[SPEAKER_03]: conflict within, the tamasik person is given to inadvertence in laziness, in inaction, dullness, negative states of mind and being.
[SPEAKER_03]: The satvic person is more luminous, changes his knowledge, but also bound to say a pleasant life, the good life, a nice life.
[SPEAKER_03]: So, yes,
[SPEAKER_03]: the brunch life, you know, very, very Manhattan, so the met and then brunch catch brunch afterwards and the walk in the park, it's a Southwick life and it, yes, you appreciate the higher things in life, the opera and the art and do some little bit of good in this world, but no particular higher spiritual endeavour is there.
[SPEAKER_03]: So, Gita, which I read earlier, Sukhasanghainabhadnaati, Gyanasanghainachhaanagar, it binds to pleasant experiences and the pursuit of knowledge, dispersion loves libraries.
[SPEAKER_03]: The Rajasik person would rather build an annex to the library rather than re-read the books.
[SPEAKER_03]: And the Tamasik person would love the library to go to sleep.
[SPEAKER_03]: It's a nice place to sleep.
[SPEAKER_03]: So everybody loves the library for different reasons.
[SPEAKER_03]: Yeah.
[SPEAKER_03]: I remember in the monastery once I was made the librarian, because I loved books.
[SPEAKER_03]: And I was a very poor librarian, because I kept on reading the books.
[SPEAKER_03]: A librarian shouldn't read the books too much.
[SPEAKER_03]: So, these are three kinds of personalities, all have their own bondages, they are all tied down to some sorrow and the problem is in some sorrow, these people are chasing certain kind of setup, the South Wica person, you will see they build a life accordingly.
[SPEAKER_03]: a pleasant life, a refined life.
[SPEAKER_03]: They surround themselves with people who are congenial to them.
[SPEAKER_03]: So they will look out for congenial, you know, friends, acquaintances, avoid a certain kind of person.
[SPEAKER_03]: And then if you look at their lives, if they have the good karma of designing their own lives, you will see a particular kind of satvic life, a pleasant refined life.
[SPEAKER_03]: A Rajasik person will be busy.
[SPEAKER_03]: You can see the characteristic is being busy, active, up and doing, dynamic, energetic, friction, conflict.
[SPEAKER_03]: a lot of yelling and shouting and the lists of enemies and to do lists, things to be done.
[SPEAKER_03]: And does stuff, stuff done also in life.
[SPEAKER_03]: They say that if you really want your work to be done, give it to somebody who has no time at all.
[SPEAKER_03]: And it's only the Rajasik person who has no time at all and they will get your work done.
[SPEAKER_03]: birth at a cost to themselves and to others.
[SPEAKER_03]: And then, burn out a burn out.
[SPEAKER_03]: Raju's sick person will burn out.
[SPEAKER_03]: The toxic person is already admitted defeat.
[SPEAKER_03]: So, as the toxic person will also if you take a look at the daily routine of a toxic person and the acquaintances and what they feel like doing the couch potato.
[SPEAKER_03]: So, that is a thermosick.
[SPEAKER_03]: So, each of them designs a samsara, all are tied in samsara.
[SPEAKER_03]: Now, freedom from samsara is not possible in this, in the Gunas.
[SPEAKER_03]: It means in these terms, freedom from the Gunas.
[SPEAKER_03]: But how?
[SPEAKER_03]: What does it mean?
[SPEAKER_03]: How can you be free of the Gunas?
[SPEAKER_03]: Remember, satturajas tamas, they are the constituents of Maya.
[SPEAKER_03]: And so everything in this universe is a product of Maya.
[SPEAKER_03]: This body is a product of Maya, of satturajas and tamas.
[SPEAKER_03]: Our minds are constituted of satturajas and tamas.
[SPEAKER_03]: So, how would you get free of all of this number 19?
[SPEAKER_03]: We talked about freedom from the Goonas.
[SPEAKER_03]: Remember, even the good ones, one needs freedom.
[SPEAKER_03]: Remember, it's a Sri Ramakrishna's parable of the three robbers.
[SPEAKER_03]: So, the three robbers, one of them wanted to kill the poor man who fell victim to them.
[SPEAKER_03]: The second one wanted to tie that man and leave him in the forest and the third one took pity on that man and freed him from that thing.
[SPEAKER_03]: But so, the first robber was the one who wanted to kill was Thamas, Thamas destroys us.
[SPEAKER_03]: It slowly leads to disintegration of whatever has been achieved till now also is lost.
[SPEAKER_03]: And Satva is the more purifying the luminous side.
[SPEAKER_03]: So the third robber was the Satva, which freed him.
[SPEAKER_03]: But remember what happened?
[SPEAKER_03]: The man when he was freed, he wanted the third robber to come with him, come home with me.
[SPEAKER_03]: He was trying to me.
[SPEAKER_03]: And he said, I can't go to the city.
[SPEAKER_03]: I have a robber.
[SPEAKER_03]: So the city of God, the three gunners cannot approach it.
[SPEAKER_03]: I'll show you the way, but I can't accompany you there.
[SPEAKER_03]: That's the very beautiful parable of Sri Ramakrishna.
[SPEAKER_03]: So I mean, if we can't put it in another way,
[SPEAKER_03]: Chains though of gold are not less strong to bind, so chains of gold are a satrical life, a good person, but still not not less strong to bind, chains though of gold are not less strong to bind, just like the iron chains, iron chains of rajas or tamas, but the gold chains are also, they will bind us fast, what is the problem, if I have got a satrical
[SPEAKER_03]: Everything is temporary, even the satrika life might be a very nice life, it will be temporary.
[SPEAKER_03]: One day sickness will come, or poverty will come, or stresses and strains will come.
[SPEAKER_03]: One day, the satu and most important, these gunas keep changing.
[SPEAKER_03]: One did a sub-tour will decline and may be Rajas will come in its place or Thomas more likely Satoya generally declines falls into Thomas.
[SPEAKER_03]: So these things happen, we must get freedom from this, change, though of gold are not less strong to bind and we can't just say what is the solution, then off with them, of both, off with the golden ones and the iron ones, that is number 19, very important, the key verse of this chapter.
[SPEAKER_03]: Nanyam Gune Bhyakar Tharam Nanyam Gune Bhyakar Tharam Yadadrasthanupashyati Yadadrasthanupashyati Gune Bhyakcha Param Vaiti Gune Bhyakcha Param Vaiti Madhbha Vamsodhi Gachati Madhbha Vamsodhi Gachati
[SPEAKER_03]: When the Seer beholds no active agent other than the Gunas and knows that, which is beyond the Gunas, he attains my being.
[SPEAKER_03]: The commentator here says, today even Prakriti Gunas Sangha Kritram, Samsaram, Supra Pancya Muktuya.
[SPEAKER_03]: Having delineated, the Samsar created by Prakriti by the Gunas of Prakriti.
[SPEAKER_03]: Now, Idanim, now.
[SPEAKER_03]: by Vivek, by enquiry, freedom from this bondage is being shown now.
[SPEAKER_03]: This is an important teaching.
[SPEAKER_03]: Almost exactly the same thing Krishna has said twice earlier.
[SPEAKER_03]: It comes thrice in Bhagavad-gita.
[SPEAKER_03]: Let me go back to chapter 3 verse 27.
[SPEAKER_03]: chapter 3 verse 27, there the verse is, prakriti kriya manani, gunai karmani saru varsha, ahangkara vimudhathma, kattaham, iti manyati, all actions are done by the gunas of prakriti.
[SPEAKER_03]: Sounds familiar, everything is done by the
[SPEAKER_03]: He who's mind is deluded through egoism, things I am the doer.
[SPEAKER_03]: So, prakritay, kriya, marnani, nature does everything in this universe, everything in external world, in these bodies, in our minds, everything is done by nature.
[SPEAKER_03]: And by nature means the goonas of prakritay, sattwara just sentamas.
[SPEAKER_03]: And deluded by ego, we'll talk about it, how the ego deludes us.
[SPEAKER_03]: Kruttaham itimanyati, the self things, I am the doer, and by extension not only the doer, if I am the doer of the deeds I am the enjoyer or sufferer of the results, the one who does the karma gets the results, karma karma fall up.
[SPEAKER_03]: So I am the Bhokta, the sufferer also, the enjoyer or sufferer of the results, enjoyer of the results of good karma, soka happiness.
[SPEAKER_03]: What's the result of bad karma?
[SPEAKER_03]: Dukhapain.
[SPEAKER_03]: So I am the enjoyer or sufferer of the results of karma.
[SPEAKER_03]: I am Kartabhukta Pramata, there are no other also.
[SPEAKER_03]: My seeing, hearing, smelling, tasting, touching, thinking, understanding, all of this is due to the goodness.
[SPEAKER_03]: I am the witness of all of these, but I become deluded as into this person, who is the duer, the sufferer, the knower, kattabhaktapravata in Sanskrit.
[SPEAKER_03]: Then again we see chapter 13, which we just did before chapter 14, verse 29, verse 29, almost the same language.
[SPEAKER_03]: Prakriti, vachakar, māni, kriya, māna, ni sarvasa, yā paśyatitatat, mānam, akat, taram, so paśyatī.
[SPEAKER_03]: So he who sees all actions are done by prakritī.
[SPEAKER_03]: All actions are being done by prakritī.
[SPEAKER_03]: One understands that, realizes that I am not the doer.
[SPEAKER_03]: The Atma, the real nature of the Self is not the doer.
[SPEAKER_03]: When you put these three verses together,
[SPEAKER_03]: The first one explains that everything is being done by nature, but there shows the mechanism of the bondage, the ego.
[SPEAKER_03]: We will talk about that later.
[SPEAKER_03]: The second one shows that there is something beyond this bondage, there is a state of freedom, which is, I am the witness consciousness, not the doer, not the sufferer.
[SPEAKER_03]: And here he says, how do you do that?
[SPEAKER_03]: The process is shown that you see that all is being done and experience because of property and its goodness and I am the witness there off.
[SPEAKER_03]: And by doing that one attains to which is mudbauer or the real nature of the self is attained, freedom is attained.
[SPEAKER_03]: So we will take a look at this.
[SPEAKER_03]: Just by the way, I was looking at some multiple commentaries this
[SPEAKER_03]: And there is a commentary not widely known or studied, but very wonderful non-dwellistic commentary called the Shankaran and the Vyakya.
[SPEAKER_03]: Shankaran and there was a monk, not Shankaracharya, Shankaran and there was a monk who lived about 800, 700 years ago in the rota very non-dwellistic commentary of the Gita.
[SPEAKER_03]: Not as well known as this one, the Shridhar commentary, of course not as well known as Shankaracharya's commentary and so on.
[SPEAKER_03]: Madhushu, the Natharya's commentary.
[SPEAKER_03]: Madhushu, the Natharya's commentary.
[SPEAKER_03]: Madhushu, the Natharya's commentary.
[SPEAKER_03]: Now, there is no English translation of that commentary.
[SPEAKER_03]: At one place, I thought it would be useful if I can have an English translation.
[SPEAKER_03]: Somebody told me that AI can help in translating Sanskrit too.
[SPEAKER_03]: So, I asked AI, can you help me to Sanskrit translation?
[SPEAKER_03]: And they said, yes, upload it to me.
[SPEAKER_03]: Take a picture of what you want me to translate.
[SPEAKER_03]: So, I have the Sanskrit original to a picture of it translate.
[SPEAKER_03]: I gave it to AI.
[SPEAKER_03]: Yeah, immediately said, yeah, this is the 13th chapter 29th verse.
[SPEAKER_03]: I mean, I didn't even tell it, it's in the Gita.
[SPEAKER_03]: You just recognized, 13 chapter 29th verse.
[SPEAKER_03]: And this is Shankaracharya's famous commentary.
[SPEAKER_03]: Would you want me to translate this?
[SPEAKER_03]: Let's go ahead and it did it.
[SPEAKER_03]: It's all wrong.
[SPEAKER_07]: Hallucination.
[SPEAKER_03]: Hallucination.
[SPEAKER_03]: This is the 14th chapter 19th verse.
[SPEAKER_03]: And it said, it's a 13 chapter 29th verse, the earlier one.
[SPEAKER_03]: It's not far wrong, because the same teaching is there.
[SPEAKER_03]: It immediately identified the teaching.
[SPEAKER_03]: The 13 chapter in the 29th verse, and it is not Shankaranan.
[SPEAKER_03]: It is not Shankaranacharya's commentary, which I give.
[SPEAKER_03]: It was Shankaranan's commentary.
[SPEAKER_03]: And he said, Shankaranacharya's commentary.
[SPEAKER_03]: And then it invented a commentary of its own.
[SPEAKER_03]: I checked, was it translating Shankaranacharya's commentary?
[SPEAKER_03]: Was it translating the commentary?
[SPEAKER_03]: I gave it no.
[SPEAKER_03]: It was generating its own commentary.
[SPEAKER_03]: And translating that.
[SPEAKER_03]: Then I scolded it.
[SPEAKER_03]: And I said, This is not correct.
[SPEAKER_03]: Please stick to what I have given you.
[SPEAKER_03]: Don't make up stuff.
[SPEAKER_03]: And I didn't say don't make up stuff, but I have a stern.
[SPEAKER_03]: Stick to what I have given you and translate that.
[SPEAKER_03]: Don't go outside that.
[SPEAKER_03]: And it was so obscures, you know, you are absolutely right.
[SPEAKER_03]: I'm sorry, I made this big mistake, it's apologised, I made this big mistake.
[SPEAKER_03]: And then it goes on explaining why such a mistake is a sort of, it is quite likely that a mistake is made, there are reasons why such a mistake can be made.
[SPEAKER_03]: It's like a very intelligent people pleasing kind of school student trying to please the teacher.
[SPEAKER_03]: And I'm sorry, I'm going to do it all over again.
[SPEAKER_03]: Can I do it again?
[SPEAKER_03]: I said, OK, do it again?
[SPEAKER_03]: It's a little better than I said, it's a waste of time.
[SPEAKER_03]: Let me translate it on my own.
[SPEAKER_03]: So there's a very interesting experience.
[SPEAKER_03]: And one of the things it pointed out was that I'm not far off, because it's the same teaching.
[SPEAKER_03]: You notice it's a, it's a verse in the earlier chapter, which teaches the same thing.
[SPEAKER_03]: So that's why.
[SPEAKER_03]: And from the Shankaran in the commentary, it thought it was Shankaracharya's commentary, yes.
[SPEAKER_03]: So, yeah, strange.
[SPEAKER_00]: It's a program here.
[SPEAKER_03]: It's not program, it's matching text, it's as huge amount of text, it's like a very well-read idiot.
[SPEAKER_03]: Yes, that's true.
[SPEAKER_03]: It has access to vast amounts of material, but what would be common sense for us, eludes it until you scroll it.
[SPEAKER_03]: Now, let us come to the verse number, the one which we were doing just now, then Sanskrit come into this would be the commentator at this point would say, prakritam anusaraama, let us come back to what is before us.
[SPEAKER_03]: If it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if, if it, if it, if it, if it, if it, if it, if it, if it, if it, if it, if, if it, if it, if it, if it, if it, if it, if
[SPEAKER_03]: There is this, the body, mind, the senses, they are all products of prakriti and how do I get free of this?
[SPEAKER_03]: I am being told this is not my real nature, I am beyond prakriti, I am not sattwarra just in thamas, but the body, mind and colored by sattwarra just in thamas, I get attached to it.
[SPEAKER_03]: What is the nature of attachment has already been said?
[SPEAKER_03]: It could be, I feel good, I feel light, I feel pure and high, that sattwar.
[SPEAKER_03]: you are the witness of that, but you are not that, but I feel that, or I feel energetic and restless, give me something to do.
[SPEAKER_03]: I've got these big projects to be done, or I would lots of stuff to be done, but I'll take a break first, a nap first.
[SPEAKER_03]: Let me take a nap right now.
[SPEAKER_03]: That's Thomas.
[SPEAKER_03]: These are the states which we go through every day.
[SPEAKER_03]: And some people are a little more on one side or the other.
[SPEAKER_03]: We're all on the, on the Guna spectrum.
[SPEAKER_03]: Let's just put in that way.
[SPEAKER_03]: There's some Guna spectrum.
[SPEAKER_03]: The psychiatrists have a handbook, it is called I think the DSM, DSM handbook, I am sure one day in the case of centuries you will have the whole gunner format or the paradigm will be put there, I am sure it will come out some kind of paradigm will be developed, some format will be developed anyway, we are on the spectrum there.
[SPEAKER_03]: So far, what was described is an extraordinary description of human nature.
[SPEAKER_03]: And a psychologist, a psychiatrist would identify these types, give different names, type personalities or type B person and so on, that different ways of looking at this, personality detects are there.
[SPEAKER_03]: But what Vedanta is telling us is different from all of that, Vedanta is saying you are none of them.
[SPEAKER_03]: It's a bit like our face, I am this face, I'm reflected in a mirror.
[SPEAKER_03]: Now, I'm being told how do I extract that reflected face from the mirror?
[SPEAKER_03]: The thing is it's impossible, you cannot.
[SPEAKER_03]: The reflected face is a part of the mirror.
[SPEAKER_03]: There is no way of making the ego-free of the Gunas, of Procrity.
[SPEAKER_03]: The ego itself is a product of Procrits.
[SPEAKER_03]: It's constituted.
[SPEAKER_03]: It's made up of the three Gunas.
[SPEAKER_03]: So how can I be free of the Gunas?
[SPEAKER_03]: I cannot be.
[SPEAKER_03]: It can't be done.
[SPEAKER_03]: I will either be satvic or rajasic or tamasic and being satvic, rajasic tamasic, I will engage in the kind of thoughts, speech and behavior, kai manavarkya, kai means in body, manav means thinking, varkya means speech, which reflects the satvara just a tamas predominant in my nature at that particular time, there is no way of pulling out of it, then what can be done?
[SPEAKER_03]: I will come to you.
[SPEAKER_03]: Thanks.
[SPEAKER_03]: Notice, in this mirror and the face reflected in the mirror, there is something else, the real face.
[SPEAKER_03]: I am here and now in the mirror.
[SPEAKER_03]: The mirror is glass, so let us try the Saturaj just Thomas.
[SPEAKER_03]: And the face reflected in the mirror, though it looks like my real face, it's still it's nothing other than the mirror.
[SPEAKER_03]: And whatever happens to the mirror will happen to the reflected face.
[SPEAKER_03]: If it's a convex mirror, it'll look peculiar, so the concave mirror will look this way.
[SPEAKER_03]: If it's scratched, the mirror scratched or dirty, it will affect the reflected face.
[SPEAKER_03]: However, all throughout, I am here, I am not in the mirror.
[SPEAKER_03]: The decision, this is called wave acre, this distinction has to be seen, where has it got to be seen, where there is the delusion, the delusion is in the mirror, is in the mind actually, in our understanding, in our realization, the problem is there in the mind and the solution also has to come in the mind.
[SPEAKER_03]: You, you, one cannot, one need not free the ego from the mind, from the, from the, from the, from the, from the, from the, from the, from the, from the, from the, one cannot, and one need not.
[SPEAKER_03]: However, once you realize that I am the witness of the ego, I'm not the ego.
[SPEAKER_03]: This witness of the ego, this one, you can call it the higher eye, compared to the lower at lower eyes, the ego, the higher eye, the real eye, the real, the eye which can say,
[SPEAKER_03]: Remember, all this understanding and saying also is at the level of the mirror, at the level of the mind and so, and that is where Satrogona becomes helpful because it is a luminous clearer, lighter, pureer mind which can do this easily.
[SPEAKER_03]: So, what is being suggested here is like that, that know this, that all that is being done.
[SPEAKER_03]: Look at the activities being done, notice the Satvik, Rajasik, or Tamasik, quality of what is going on in the body mind.
[SPEAKER_03]: And then notice all of it is being done by the gunners, by the mind, by the senses, by the body, and indeed by the ego, but I am the witness of that, and the witness of the activities of the body, the I C, I am the witness of that, of the I C, the ears here, I am the witness dush-tah, I am the witness of the ears here.
[SPEAKER_03]: I am the witness of the nose milling in the tongue tasting and the skin touching.
[SPEAKER_03]: I am the witness of the mind-sinking of emotions and feelings, strong and mild feelings, present and unpleasant feelings arising and floating back again.
[SPEAKER_03]: Even when the ego gets attached to those feelings, I am so depressed and so down today.
[SPEAKER_03]: I feel so light and good today.
[SPEAKER_03]: All of those I am the witness.
[SPEAKER_03]: All of that is still in the mind.
[SPEAKER_03]: And I am the witness and the guy watching the mirror and the things going on in the mirror and the face in the mirror getting affected by all of that.
[SPEAKER_03]: I am not the ego which is caught in that turmoil and the witness of that.
[SPEAKER_03]: First notice, all that is being done is because of the three goonas, non-nium goonabhya kattaram.
[SPEAKER_03]: There is no other doer, it is a negative language, no other doer other than the goonas in this body mind, which means the doer in this body mind is the goonas, whatever is happening in the senses, whatever is happening in the, and the senses means not only the sense organs, so organs of action also.
[SPEAKER_03]: So, it quietly and steadily without moving, a septic person can do that.
[SPEAKER_03]: That is it, person will fall asleep.
[SPEAKER_03]: Lazy, well, this is Tamasik, this is Satvik, and Fiji T. Restless, I remember, we were studying the Gita, and our Swami was teaching us, and we were novices sitting around, sitting on the floor, around him.
[SPEAKER_03]: And one of my friends, a monk, he was a novice, like my age.
[SPEAKER_03]: He was sitting next to me and doing this, sitting like this and reading the book and,
[SPEAKER_03]: and the Swami said, stop, what are you doing?
[SPEAKER_03]: Why is you are like moving?
[SPEAKER_03]: So there's stillness that control over the body.
[SPEAKER_03]: It's a gross thing, physical thing, but it shows a restless mind, it's a Rajasic, or drooping, that is lazy.
[SPEAKER_03]: I remember once it was a class, it was in all fairness, it was heart and muggy and it was in the afternoon the sleepyest time of the day and it was like sitting in hot soup, it was so hot and sweaty and a friend of mine another month we were all novices, it was in class in the monastery and the class also in all fairness was boring.
[SPEAKER_03]: So, perfect conditions for a little snooze, and my friend, the other novice, he dosed up.
[SPEAKER_03]: I still remember the fury of the teacher.
[SPEAKER_03]: He glared at my friend and said, can out of the class, we don't want such tamasik monks.
[SPEAKER_03]: And he threw him out of the class.
[SPEAKER_03]: Well, that woke him up.
[UNKNOWN]: Yes.
[SPEAKER_03]: So,
[SPEAKER_03]: Non-Nam-Guneb-Bharkar-Taram, there is no other door here except the Ganes, all activity, inactivity, luminosity, everything is because of the Ganes, and the ego associated with the Ganes, the ego in the mind which says, I meditate or I am so restless or I am so sleepy.
[SPEAKER_03]: This is the ego associated with the mind under the influence of the Ganes, this is the
[SPEAKER_03]: But not just the agent of action, the agent of experience also, the Bhokta, the one who experiences, the one who enjoys or suffers, I am having a great time, what a delicious cookie this is, how a beautiful music this is, such a fine time for a nap, all of them are Rajasik Tamasik, Saptuik whatever it is, that is Bhokta enjoying or suffering, or how awful it is.
[SPEAKER_03]: the conditions of this body, mind, I feel sick or tired or I feel just dark and depressed.
[SPEAKER_03]: It's all good as it's nothing to do with you.
[SPEAKER_03]: It's the mirror.
[SPEAKER_03]: Non-Nam going to be a kattaram.
[SPEAKER_03]: How will you know this?
[SPEAKER_03]: You know that there's a town who partially, there's a town.
[SPEAKER_03]: So notice one thing, whatever is going on, I am the witness of the body.
[SPEAKER_03]: I am the witness of the prana.
[SPEAKER_03]: which means experience.
[SPEAKER_03]: I am experiencing, it is no doubt about it, I am experiencing this body and the prana, I am experiencing the prana and the such in the mind and the feelings in the mind, I am experiencing the mind with its thoughts and feelings and memories and the intellect, the sense of ego, I am experiencing that too.
[SPEAKER_03]: When I say I am experiencing that also is being experienced.
[SPEAKER_03]: And beyond all that, the causal body and deep sleep state, when you suppose you blank out everything, that darkness also is being experienced.
[SPEAKER_03]: The darkness of deep sleep, the darkness of coma or anesthesia or, you know, so that also, I am the one which illumines all of them, these are the pancha kosher.
[SPEAKER_03]: the unnamaya, the physical, the pranamaya, the vital manomaya, the mental, an emotional, vignanamaya, the intellectual and the unnamaya, the causal or the blank state of deep sleep.
[SPEAKER_03]: All of them, I illuminate, what am I, what am I, and not the face in the mirror, and that which is being reflected in the mirror.
[SPEAKER_03]: What am I?
[SPEAKER_03]: Don't try to capture that.
[SPEAKER_03]: See, rather, the stress should be on what I am witnessing.
[SPEAKER_03]: That which I am witnessing, I am not.
[SPEAKER_03]: The more I stress that he says, Yadādraṣṭālu paśśrtī.
[SPEAKER_03]: The word Yadā means when, but here it does not mean an event in time, it means knowledge.
[SPEAKER_03]: So enlightenment, the realization of what is true.
[SPEAKER_03]: It's already a fact.
[SPEAKER_03]: I am never the face in the mirror.
[SPEAKER_03]: Never was.
[SPEAKER_03]: When I realized that, it's not that I become separated from the mirror, at last, I am free of the mirror.
[SPEAKER_03]: It can feel that way.
[SPEAKER_03]: It's amazing.
[SPEAKER_03]: I am free of the body mind.
[SPEAKER_03]: I am not the Annamaya Pranamaya, Manomaya, Vigyanamaya, Annamaya, the Metafive, Sheets of the Human Personality, and none of them.
[SPEAKER_03]: It could feel like a tremendous freedom.
[SPEAKER_03]: However, remember the freedom was already there.
[SPEAKER_03]: just like the face here was never involved in the mirror, never caught in the dust or the crack in the mirror or the convexity or concaveity of the mirror, none of that, all the drama of the mirror, none of that.
[SPEAKER_03]: I was always free of it.
[SPEAKER_03]: This is the meaning of Yada, when means actually all the time.
[SPEAKER_03]: How do you come to see it?
[SPEAKER_03]: Anu Pashyati, Pashyati seeing it,
[SPEAKER_03]: one is before enlightenment, one is after enlightenment.
[SPEAKER_03]: Before enlightenment, this little word dhanu, it means as the texts and the teacher have taught, after what?
[SPEAKER_03]: Not my own theories, not my own theories, what is important is Vedanta, what does Vedanta say?
[SPEAKER_03]: But should I believe Vedanta?
[SPEAKER_03]: It's not scripture in that sense that I have to believe it, it's written in some holy book, it's believe no, think of it as a set of pointers, give it a fair try, see whether what it is saying is true or not, check, that's all Vedanta asks of us, take a look, can you see that you can experience what, what we thought to be ourselves, now we can see that amazing thing, we can experience it as object.
[SPEAKER_03]: The body, the prana, the mind, the emotions, the memories, even the sense of ego, they are objects.
[SPEAKER_03]: Therefore, in the realm of practicality, nature, in the realm of the Gunas, all the drama of the Gunas, the good and the bad.
[SPEAKER_03]: The golden Jane and the Iron Jane, all of that, they are not on me.
[SPEAKER_03]: I am free of them, always was free.
[SPEAKER_03]: How will I know that?
[SPEAKER_03]: Use the texts and the teacher.
[SPEAKER_03]: Guru Shastra.
[SPEAKER_03]: So, following the teachers instructions, following the the pointings I have cleaned from these texts, the gita all of the way down the text, that is showing me something.
[SPEAKER_03]: We should not be saying this, oh it is asking me to believe stuff, I am modern you know in 21st century, I do not believe these old stuff, no we are missing out that way, take it as a pointer, use that, I know according to that.
[SPEAKER_03]: No.
[SPEAKER_03]: Not my own theories.
[SPEAKER_03]: You can have your own theories, but first of all, please follow the Vedant and come to see what Vedant has shown you.
[SPEAKER_03]: After that, do as you please.
[SPEAKER_03]: Even Krishna will tell Kriya, Arjuna at the end of the Bhagavad-gita.
[SPEAKER_03]: I have told you this, have you heard, make attentively.
[SPEAKER_03]: That's all, Krishna wants to check.
[SPEAKER_03]: Arjuna says, yes.
[SPEAKER_03]: Good.
[SPEAKER_03]: Now, I don't take this otherwise.
[SPEAKER_03]: I'm at the receiving end of lots of people, they have their own pet theories, after listening to a little bit of Vedanta.
[SPEAKER_03]: There are a number of books, which people are writing.
[SPEAKER_03]: It's boggles the mind.
[SPEAKER_03]: I keep getting copies of, here is my book on, thank you for all the teachings.
[SPEAKER_03]: I listen to all your talks, now I return a book and lost in, here's the book.
[SPEAKER_03]: People ask me for a forward or a,
[SPEAKER_03]: Now, there are two ways of looking at it.
[SPEAKER_03]: One is, if you are using that writing exercise as a way of clarifying one's own understanding and confirming one's own understanding as a part of a spiritual practice, it can be done.
[SPEAKER_03]: It's good.
[SPEAKER_03]: No harm in it.
[SPEAKER_03]: And you want to share this whether there's no harm in it.
[SPEAKER_03]: Generally, I'm not in favor of jumping into writing books.
[SPEAKER_03]: But if I, hey, I have a
[SPEAKER_03]: not so much value, because what what Vedanta is transmitting to us centuries after centuries it has been accumulated, masters who are enlightened have put down, there are the ones who were in sites are most valuable and they are usually a little reluctant, but they put it down and so we have these texts and the come into this thereof, that is more than enough.
[SPEAKER_03]: no need for one more book on the market.
[SPEAKER_03]: So, I am not disapproving in general, I am not dissuading you from writing, some people have done a good job of writing the stuff, some people tend to get carried up both kinds of books out there.
[SPEAKER_03]: So, there is something called AI Slop, AI is writing books now.
[SPEAKER_03]: Oh, when I asked AI today, can you translate this commentary and it said, among the other things it said, it said, that would you like me to translate this in the tone of Swami serva Priyana and the
[SPEAKER_03]: And then, I said, no, and then I said, didn't it ask me, would you want me to prepare a teaching plan based on this, like a Vedanta teaching plan?
[SPEAKER_08]: Yeah.
[SPEAKER_03]: Yeah.
[SPEAKER_03]: Yes, it's kind of, it's, I think, already thinking of itself as a guru.
[SPEAKER_03]: and writing stuff very nicely too, except that it is all wrong.
[SPEAKER_03]: It's all imagined by itself.
[SPEAKER_03]: It's called AI hallucination.
[SPEAKER_03]: And the danger is, but not to construct or be.
[SPEAKER_03]: The danger is because it will, it will, it will, it is already consuming its own products.
[SPEAKER_03]: And because AI is so powerful and fast,
[SPEAKER_03]: If we can write one book, AI can write 100 books in that time or 1000 books.
[SPEAKER_03]: So very quickly, if you allow AI to do that, it will cover most of the internet.
[SPEAKER_03]: I mean, it will crowd out everything else very fast.
[SPEAKER_03]: And it will happen within months or years.
[SPEAKER_03]: And then AI will feed on itself.
[SPEAKER_03]: And rapidly, it's quality will degenerate.
[SPEAKER_03]: Whatever it is, now it will degenerate very rapidly.
[SPEAKER_03]: So it's called AI Slop.
[SPEAKER_03]: You see a lot of it online these days.
[SPEAKER_03]: So, Advaiti intelligence, not artificial intelligence, this is a service.
[SPEAKER_03]: AI.
[SPEAKER_03]: He says, what do you appreciate about the drushta, the witness consciousness?
[SPEAKER_03]: Gune bhyas chapparam vethi.
[SPEAKER_03]: So, Anupas chethias, I was talking about Anupas chethi.
[SPEAKER_03]: You see, Anu means after.
[SPEAKER_03]: How do you see after?
[SPEAKER_03]: After studying Vedanta.
[SPEAKER_03]: What do you do?
[SPEAKER_03]: Shravana Manana Nijit dihasana.
[SPEAKER_03]: Listen.
[SPEAKER_03]: Reason about it.
[SPEAKER_03]: Meditate upon it.
[SPEAKER_03]: So that is unknown, after.
[SPEAKER_03]: Don't come up with brilliant ideas on your own.
[SPEAKER_03]: It's like you go to Juliet for music training.
[SPEAKER_03]: And if you tell the teachers, I don't want to learn.
[SPEAKER_03]: I'd rather have you listen to my music.
[SPEAKER_03]: You're going to get thrown out very fast.
[SPEAKER_03]: So when you learn, you learn first.
[SPEAKER_03]: You become a master something first.
[SPEAKER_03]: Then you can be creative.
[SPEAKER_03]: Definitely, you can be creative.
[SPEAKER_03]: So, Anupasjati, after one sadhu put it very beautiful.
[SPEAKER_03]: I tell you in Hindi and translate, Nihayjante huto shravan karo, naisamjate huto manankaro, Vevahar me lana chate huto nijit dihasankaro.
[SPEAKER_03]: So, if you don't know this, then listen, that is called shravan.
[SPEAKER_03]: You will know it very fast.
[SPEAKER_03]: If you say, I know it, but I don't understand it.
[SPEAKER_03]: Then do mananam, that is reasoning, argument.
[SPEAKER_03]: reason it out, then you will understand also.
[SPEAKER_03]: Now, you say that, yeah, but I want it living in my life, I want to live it, then to visit the house in meditation, meditate on what you have already known and understood.
[SPEAKER_03]: All right, then it says the second meaning of Anu, after this process of absorbing Vedanta, once still has this feeling that I know it, but it's still not a living reality for me.
[SPEAKER_03]: I get this idea, but I can't really translate it into life.
[SPEAKER_03]: Then what happens is, in the 13 chapter we read, 20 practices were given to us, Amani Tumadam, Hittuama, Hingsa, Kshanti, Arjabam, this absence of pride, non-astentatiousness, non-violence,
[SPEAKER_03]: forgiveness, straight forwardness, like this 20 practices, if you remember in the 13 chapter we have a given, with the Vedantic knowledge of Shetra and Shetra, Ghafield and Feele, that was 13 chapter, with that if you try to, if we try to live it, how do you live it, these 20 practices, they are indicators.
[SPEAKER_03]: If we excel in those practices, then we are living this truth.
[SPEAKER_03]: If we find it difficult, in those practices difficult,
[SPEAKER_03]: pride.
[SPEAKER_03]: What is pride?
[SPEAKER_03]: It is the consolidation of that, the face in the mirror, the ego, which is not me.
[SPEAKER_03]: The more I become stiff as this, and limited as this brittle, as this little ego, this little person.
[SPEAKER_03]: That is very, very far away from the Vedantic witness.
[SPEAKER_03]: That shows that I am unable to grasp what is meant by the witness of the ego.
[SPEAKER_03]: The witness of the ego is common to everybody.
[SPEAKER_03]: Krishna says, shayhtra-ghyam-chap-imam with the service-shayhtra-asho.
[SPEAKER_03]: I am the one common consciousness in all beings.
[SPEAKER_03]: So if you are that consciousness, you are common consciousness to all beings.
[SPEAKER_03]: Then at that point, we will find no urge at all to glorify,
[SPEAKER_03]: You will have, in fact, a great affection for everybody else because you feel deep oneness with everybody.
[SPEAKER_03]: You will never ever feel that anybody is against you.
[SPEAKER_03]: Nobody.
[SPEAKER_03]: They may be because they are reacting to you as a person, as a person you are aware or as they perceive you.
[SPEAKER_03]: But from your perspective, you will have, now you go to the open-ish that says, does not protect oneself.
[SPEAKER_03]: It is a very interesting condition.
[SPEAKER_03]: Does not protect oneself, does not because you are vulnerable.
[SPEAKER_03]: No, you realize you are actually in vulnerable.
[SPEAKER_03]: and more important, you are them.
[SPEAKER_03]: You don't protect yourself from yourself.
[SPEAKER_03]: You are just one with yourself.
[SPEAKER_03]: In one sense, you don't even love yourself.
[SPEAKER_03]: You are even higher than love.
[SPEAKER_03]: You are just one with yourself.
[SPEAKER_03]: So, you are just one with everybody.
[SPEAKER_03]: When you are one with everybody and then acting from a perspective, one body mind, it translates into love.
[SPEAKER_03]: It's an unconditional, impersonal love for everybody.
[SPEAKER_03]: So that is the second anu, what are the two meanings of anu, before enlightenment, follow after, anu means after, after detachings of, after means following the teachings of Vedanta and the teacher and the after mastering Vedanta then after means leaving it, the 20 practices or all the other, it will right now, original will ask the question.
[SPEAKER_03]: So if somebody goes beyond the three gurus, what will that person be like?
[SPEAKER_03]: Gunaathitha, he will ask, what will it be like?
[SPEAKER_03]: He will talk about it, in light and one.
[SPEAKER_03]: What does this person realize?
[SPEAKER_03]: Guneb is a paramwethi, one realizes that there is something beyond body and mind.
[SPEAKER_03]: Body mind, intellect, ego, this is all Guna, this is all property, this is all nature.
[SPEAKER_03]: I am none of them, the Shankaracharya says, and not the mind, not the intellect, not the prana, not the memory, not the ego.
[SPEAKER_03]: Manobu, jhankar, chitani, naham, then what am I?
[SPEAKER_03]: This is, you are the witness, you are awareness, you are being itself, transcending body mind.
[SPEAKER_03]: Jidaan and the Rupa, Shivoham, Shivoham, Vetti, Param means transcending, transcending body mind, transcending body mind ego, transcending the mirror, it is no part of the mirror.
[SPEAKER_03]: This face is no part of the mirror.
[SPEAKER_03]: So this is freedom, not that you have to extract the face from the mirror and free it somehow, not that if this ego which is here, which is doing all this Vedant also, this ego will never find freedom, but you will be free of the ego.
[SPEAKER_03]: This ego is part of the body mind, it is a product of the constituents of nature, the
[SPEAKER_03]: Param, transcending the mirror, transcending the body mind, the face, real face, transcends the mirror, it is always free of the mirror.
[SPEAKER_03]: So this freedom from the corners that which is trapped in the corners can never be free of it and the real nature need not be free of it because you are already free of it.
[SPEAKER_03]: But what is done is, in the mind, the spiritual teaching, its spiritualizes the mind, what was filled with ignorance about real nature is now filled with knowledge about real nature.
[SPEAKER_03]: So, Ramakrishna was once asked about his cancer, the pain he was suffering at the final days of his life.
[SPEAKER_03]: So, one of his disciples, Hari Maharaj, Swamiturian and the asked him, Sir, do you feel all this?
[SPEAKER_03]: The pain in your body weakening, dying?
[SPEAKER_03]: And his answer was very perceptive, very interesting, insightful answers.
[SPEAKER_03]: Riram Krishna said, what kind of a question is that, oh, Otomarki Prashnago, Otomarki Kotha, what kind of talk is that?
[SPEAKER_03]: Shoreel Kikohono Shaduhai, Mone Shaduhai, does the body ever become spiritual?
[SPEAKER_03]: It's the mind which becomes spiritual.
[SPEAKER_03]: It never says that the Atman or Brahman becomes spiritual.
[SPEAKER_03]: That is the spirit anyway.
[SPEAKER_03]: The body is not spiritualized, it is the mind where ignorance was there, now knowledge is there, which is not enlightened, now it is enlightenment, that is the difference, that is the difference.
[SPEAKER_03]: So, that is parambethi, transcending, you realize, you transcend it, wethi means nose, not believes.
[SPEAKER_03]: Not worships, not meditates.
[SPEAKER_03]: I'm plugging Advaita Vedanta here.
[SPEAKER_03]: No, this is the crucial thing, knowledge.
[SPEAKER_03]: Vedanta is a knowledge system at its heart.
[SPEAKER_03]: Meditation, devotion, all of those are helpful to generate this enlightenment.
[SPEAKER_03]: Two meanings of enlightenment.
[SPEAKER_03]: Enlightenment is a light comes on.
[SPEAKER_03]: I am not the guy in the mirror, I am this, so I am free of the mirror, whether it is polished mirror, Satwik, or sparkling platinum mirror, rajasik, or dull, scratch mirror, thermosik, whatever it is, I am free of it, always was.
[SPEAKER_03]: This is enlightenment number one.
[SPEAKER_03]: Second, enlightened, light, you feel lighter.
[SPEAKER_03]: One meaning of light is that.
[SPEAKER_03]: And the meaning of light is it's light.
[SPEAKER_03]: You feel lighter.
[SPEAKER_03]: The result of enlightenment.
[SPEAKER_03]: So, this enlightenment is these two meanings.
[SPEAKER_03]: Mathabhaavam, so, Dhygachya, the Krishna says that one attains to my nature.
[SPEAKER_03]: What is my nature?
[SPEAKER_03]: Sathchidaan and the existence consciousness, please.
[SPEAKER_03]: That means you wear of that nature already, you realize I am that.
[SPEAKER_03]: What about the mirror in the face in the mirror?
[SPEAKER_03]: It will go on as dictated by past karma, but you always know your freedom from it.
[SPEAKER_03]: Life will go on.
[SPEAKER_03]: Body will go on until it dies and the subtle body also will reflect you, the reflected consciousness there, ego will also be there.
[SPEAKER_03]: but you are no longer that you go bound by that.
[SPEAKER_03]: So, Ram Krishna distinguishes between right p go and unripe go, that ego which is trapped within the mirror, the face in the mirror that is unripe go, but it points to you the real that is the right p go.
[SPEAKER_03]: One more verse and then we are done, 20th verse, Krishna tells us the result of this knowledge.
[SPEAKER_03]: Guna-ne-tana-tiyatrin-guna-ne-tana-tiyatrin-dehi-deha-samut-bha-wan-dehi-deha-samut-bha-wan-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut-jann-mut
[SPEAKER_03]: Jan-Mamritu, Jara-Dukkay, Vimuk-Tomritamash-Nutay, Vimuk-Tomritamash-Nutay, having transcended these three gunas, which are the cause of this body, body and mind, the embodied self.
[SPEAKER_03]: bereft of birth, death, old age and misery attains immortality, retain to immortality.
[SPEAKER_03]: Amritam Ashnu, the enjoys immortality.
[SPEAKER_03]: The commentator here says, what is this immortality like he says?
[SPEAKER_03]: Amritam Ashnu, the enjoys and immortality.
[SPEAKER_03]: Brahman and the Mrapnoti attains the bliss of Brahman.
[SPEAKER_03]: Otherwise, it can sound rather dry and abstract.
[SPEAKER_03]: What immortality sounds rather ominous?
[SPEAKER_03]: Am I, do I get wiped out?
[SPEAKER_03]: No, you realize you are true infinite nature and you enjoy it.
[SPEAKER_03]: It is great freedom and enjoyment there.
[SPEAKER_03]: He says, enjoyment, coat and coat.
[SPEAKER_03]: Gunaan, etan, etan, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat, etat
[SPEAKER_03]: And therefore, transcends Jan-Mamritu-Jara-Dukka.
[SPEAKER_03]: Jan-Mah, birth, death, old age, suffering.
[SPEAKER_03]: We moved the free of this, so free of all kinds of suffering.
[SPEAKER_03]: And so it's just a blank state, just free of suffering, that's all.
[SPEAKER_03]: Amritamushnu, you know, enjoys, enjoys one's infinite nature, the enlightenment, the freedom from all of this all.
[SPEAKER_03]: All right, somebody had a question?
[SPEAKER_03]: Yes.
[SPEAKER_04]: And I've got to be learning it, so I don't want to jump at it.
[SPEAKER_04]: Somebody else?
[SPEAKER_04]: Yes, Bill.
[SPEAKER_04]: Masha.
[SPEAKER_04]: Could you say more about the right B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B
[SPEAKER_03]: the distinction between ripe ego and unripe ego, the unripe ego is my house, my property, my child or my nephew or niece, this is unripe ego.
[SPEAKER_03]: It's the face in the mirror, which associated only with that mirror.
[SPEAKER_03]: The ripe ego is I am the child of God.
[SPEAKER_03]: are all are my gopala, my beloved Krishna is in all beings, or he says, are.
[SPEAKER_03]: I am the ever free consciousness, Pritya Mukta Buddha Mukta Shava, Atma.
[SPEAKER_03]: And the witness consciousness, ever free.
[SPEAKER_03]: So I am this face, ever free of the mirror made of the three gurus in the body mind.
[SPEAKER_03]: All of these are right pigo.
[SPEAKER_03]: So the right pigo can be a right pigo in the devotional framework which connects itself to God.
[SPEAKER_03]: Or the IP ego can be in this framework which Krishna suggests here, the knowledge framework and the witness of the body mind and the witness of Maya of Prakriti.
[SPEAKER_05]: Is the right pico beyond surfer?
[SPEAKER_03]: Yes, the right pico points to be on surfer, the right pico points to the Atman which is beyond surfer.
[SPEAKER_03]: The right peak of the law, the ego itself always is within the saturajas tamas, but the right ego, the unripe ego binds itself to saturajas and tamas.
[SPEAKER_03]: The right peak of points beyond it.
[SPEAKER_03]: It is a satvic function of the mind, yes.
[SPEAKER_03]: It shows you what you truly are.
[SPEAKER_03]: It is that final robber which shows you the way to the city of God here, it can't follow you there.
[SPEAKER_03]: Then, here.
[SPEAKER_06]: Pranamanaj.
[SPEAKER_06]: I'm not suggesting it's easy, but if one can develop metacognition, is that enlightenment?
[SPEAKER_06]: I mean, metacognition in what sense?
[SPEAKER_06]: That you can see yourself thinking.
[SPEAKER_06]: You can see yourself reacting to certain things.
[SPEAKER_06]: And then the question then becomes, where do you place that?
[SPEAKER_06]: Yes.
[SPEAKER_06]: Seeing, that's the witness, it sounds like.
[SPEAKER_03]: Yes, but that metacognition is a function of the mind.
[SPEAKER_08]: Certainly.
[SPEAKER_03]: Yes.
[SPEAKER_03]: Because something that is developed was not there earlier, but that can be lost.
[SPEAKER_06]: But Mara, as you said, that where the work is, the work is in the mind.
[SPEAKER_03]: Correct.
[SPEAKER_03]: So remember, so that witnessing the introspective ability, the metacognition, the ability to watch the working stuff or mind or senses, that's very helpful.
[SPEAKER_03]: Notice, even when metacognition is going on or not going on and equally the bitness of that.
[SPEAKER_03]: There is a way of being the bitness which is a practice.
[SPEAKER_03]: I am calmly watching the sensations in the body, my feelings, my emotions, my memories, my activities of the mind.
[SPEAKER_03]: I am watching it carefully.
[SPEAKER_03]: That's the mind doing it.
[SPEAKER_03]: It's a practice, like watching the breath.
[SPEAKER_03]: I'm watching it.
[SPEAKER_03]: But I may watch it, I may not watch it, I may watch something else.
[SPEAKER_03]: So, that's always a practice.
[SPEAKER_03]: When there is an option open, it's a practice of the mind.
[SPEAKER_03]: Whereas, the witness consciousness, what is talking about here, the dressed up, is joyousness.
[SPEAKER_03]: Whether anybody is practising or not practising, you are always that.
[SPEAKER_03]: You are always the light shining.
[SPEAKER_03]: That has to be understood.
[SPEAKER_03]: But that metapognition of it.
[SPEAKER_03]: So very good, definitely step one.
[SPEAKER_03]: Yeah, definitely.
[SPEAKER_03]: It's taking a look into your inner workings of the mind and the senses and the intellect.
[SPEAKER_09]: Does it fall into light?
[SPEAKER_09]: Neethi teasana?
[SPEAKER_03]: No, Neethi teasana is different.
[SPEAKER_03]: The question was, does it fall into it?
[SPEAKER_03]: Neethi teasana is when clarity has been obtained that I am the witness consciousness, then you stay as that.
[SPEAKER_03]: Or you notice that all that is going on in the mind and the senses is not me, it is object.
[SPEAKER_03]: Notice that it changes, I do not change.
[SPEAKER_03]: Notice that it is an object, I am the dhrashta, I say dhrashta, I am the dhrashta, I am the witness consciousness.
[SPEAKER_03]: See, it is like this.
[SPEAKER_03]: Suppose you are not doing the metacognition, suppose it is just regular.
[SPEAKER_03]: In the, this is the guy on the street, we are walking careful not to slip on the black ice and you busy with that.
[SPEAKER_03]: At that time are you having a conscious experience or not?
[SPEAKER_03]: Are you aware?
[SPEAKER_03]: Yes.
[SPEAKER_03]: That awareness.
[SPEAKER_03]: And that awareness you are choicelessly.
[SPEAKER_03]: The mind is not happy with that because the mind wants something under its control.
[SPEAKER_03]: That awareness is beyond the mind.
[SPEAKER_03]: It illumines the mind.
[SPEAKER_03]: the all the activities of the mind, all the activities of the senses of the gunas, activities of the gunas, they go on in the light of this consciousness which you are, you are that light, but that light does not do anything, everything is done by the gunas, by the tendencies, by the impulses, by the programming, in the mind, in the senses, in the compulsions, they are all done at that level, you are the light, but it is a choiseless light.
[SPEAKER_03]: And it's objectifying part of its own behavior, the senses, the body, the world, it's reflecting upon that.
[SPEAKER_03]: It's a sophisticated form of introspection.
[SPEAKER_03]: Good.
[SPEAKER_03]: That's a very good activity.
[SPEAKER_03]: Always know that I am not it.
[SPEAKER_03]: And even the metacognition I am not.
[SPEAKER_03]: And I'm not dependent on the metacognition.
[SPEAKER_03]: The metacognition is dependent on me.
[SPEAKER_03]: And the light in which the metacognition shines.
[SPEAKER_10]: I don't know if I will question, but wouldn't that have published?
[SPEAKER_10]: Isn't that in itself a spontaneous realization that you are in metacognition, and then who is realizing that?
[SPEAKER_10]: Because sometimes, for me, specifically, recently, we're expanding the witness consciousness, but we weren't.
[SPEAKER_10]: there before like what are the success markers and metacognition in itself is to me it's very spontaneous that's how I learned I put it in chatty goody and I asked but but then even that is so spontaneous then who is noticing the metacognition because for me it's like funny like I could have responded differently from my past conditioning but now I'm making a different choice.
[SPEAKER_03]: Yes, yes, let's true.
[SPEAKER_03]: There's a process of becoming more and more aware of the witness consciousness.
[SPEAKER_03]: Yeah.
[SPEAKER_03]: Okay.
[SPEAKER_03]: Okay.
[SPEAKER_03]: Somebody had a question here, yes, I'll come to you next.
[SPEAKER_09]: I think the very explain, it's not for seems to be the topmost of the three levels that we talk of, the sub-dominament.
[SPEAKER_09]: And then comes the realization.
[SPEAKER_09]: So post-realization would we still, or would anyone who is a realized person, would still have all the three gunners,
[SPEAKER_03]: There is a post-realization, would the realized person in three corners?
[SPEAKER_03]: Yes, as long as the body is there, the mind is there, three corners will be there.
[SPEAKER_03]: We might be a little more satvic than others, but would a realized person have just sent Thomas?
[SPEAKER_03]: Yes, even that might come.
[SPEAKER_09]: And that movement from satvic to realization, that is also not whatever we can do with that, also will come only by grace.
[SPEAKER_03]: No, we have to do this.
[SPEAKER_03]: Shravan Manan Nidhati has it.
[SPEAKER_03]: We have to make an effort for it ourselves.
[SPEAKER_03]: Grace is the very fact that we have got Vedanta, we have the teacher, we have a desire for enlightenment, all of that is sign of grace.
[SPEAKER_03]: And there will be further grace along the way when obstructions will be removed and finally the realization will dawn on us.
[SPEAKER_03]: But we have to keep engaged at pursuing this.
[SPEAKER_03]: So, I am the witness of the activities of the mind and the senses not just to repeat it as a mantra but to notice it that it is a fact it is always a fact and I am that one.
[SPEAKER_03]: Even enlightenment might come even in a tamarthic or Rajasthi state of mind also, who knows?
[SPEAKER_03]: I mean, it sounds strange.
[SPEAKER_03]: We have not done those tamarthic or Rajasthi state of mind.
[SPEAKER_03]: See, take the example of the mirror.
[SPEAKER_03]: The mirror might be polished and fine.
[SPEAKER_03]: So I mean, we can actually recommend that.
[SPEAKER_03]: He says, all that we can do is polish the mirror.
[SPEAKER_03]: This is inspired talks.
[SPEAKER_03]: There's a single standalone sentence.
[SPEAKER_03]: All that we can do is polish the mirror.
[SPEAKER_03]: That means all of our sadhana is basically polishing the mirror.
[SPEAKER_03]: But just imagine, when the mirror is dusty and my face is not reflected properly there, even at that moment the realization can come that I am not that.
[SPEAKER_03]: I am this in that principle, yes, and I'm next to him.
[SPEAKER_00]: Okay, so very relevant to what she was speaking to.
[SPEAKER_00]: Actually, I'm very new to with Antha, so my question would be, I'm not related to yoga.
[SPEAKER_00]: I'm just making a preamble based on AI.
[SPEAKER_00]: Do you know apologizing if the wrong is true?
[SPEAKER_00]: Question is wrong.
[SPEAKER_00]: But, you know, something you said during the talk maybe to keep us awake that, you know, any new bees and you were in the class and this gentleman, you know, those off and then the Guruji said, get out of my class, right?
[SPEAKER_00]: So that is a reaction.
[SPEAKER_00]: And as managers or, you know, people who are in profession, we encounter this situation all the time, every time, right?
[SPEAKER_00]: So you have given a task that ask is not done.
[SPEAKER_00]: and then how do you react?
[SPEAKER_00]: So my question to you is, you know, a person who has conscious mind, how do we, you know, are there any nuggets of advice or suggestion that when that reaction comes out and you react and you, you know, burst out on a person?
[SPEAKER_00]: What should one do in that situation?
[SPEAKER_00]: want to react, how do you control yourself?
[SPEAKER_03]: What you do is, but it's suggested here is, always to remain centered in the awareness that you are awareness.
[SPEAKER_03]: Then the rest will follow.
[SPEAKER_03]: After that you can have a whole range of possible responses that you're disposal, including bursting out and yelling at that person.
[SPEAKER_03]: That also might be there.
[SPEAKER_03]: As long as you are not swept up internally, but Vedanta once is, always know that you are this face, not the face
[SPEAKER_03]: After that, whatever response is necessary, you might use.
[SPEAKER_03]: Can you give an example?
[SPEAKER_03]: Like a Lamanic sample.
[SPEAKER_03]: Like this, but let me give an example.
[SPEAKER_03]: There's one Swami who reminiscences of Swami Prima and the Prima and the Prima and the Vismana, the direct disciples of Sri Ramakrishna.
[SPEAKER_03]: And he was the first manager of the Beludma, the main monastery there.
[SPEAKER_03]: So, this person was left reminiscences, who later became a monk, as a young man, he used to go to Swain Preyman in the, and one day he went, and Swami Preyman in the greeted him with his usual sweets, mild and sweet words, and then he was colding a Brahmacharyan, a new novice who had just become a monk.
[SPEAKER_03]: And he turned to the drummerchary and started scolding with face became red, he was very fair.
[SPEAKER_03]: So his face became red and started yelling at that drummerchary, that novice.
[SPEAKER_03]: And this gentleman who's left reminiscences, he says, at that moment I thought, oh, this monk has anger.
[SPEAKER_03]: The moment I thought that, so I'm going to turn towards me again, all signs of anger gone.
[SPEAKER_03]: Again, spoke sweetly with me for a minute and then turned back again to the drummerchary, his face became red and started screaming.
[SPEAKER_03]: So, as a manager, as an HR person, you know, they are a whole range of ways in which you can deal, what would be the most skillful way of dealing with the particular situation.
[SPEAKER_03]: It could include, it could include yelling and scolding at a person generally you shouldn't, but I remember one way of dealing with such situations was called the key term method, the key in the A.
[SPEAKER_03]: if all else fails in some situation, so this is the ketam method.
[SPEAKER_03]: But as long as internally you are a well-bister of everybody, you carry no anger or hatred, you realize you are the witness and in this mind, for whatever training and some scarles you have, these are the instruments, the methods at your disposal.
[SPEAKER_03]: And it actually works, I've seen them.
[SPEAKER_00]: One last question.
[SPEAKER_00]: So, you don't put in my situation again.
[SPEAKER_00]: You start a philosophy or a class.
[SPEAKER_00]: But how do you educate a person who's a newbie and has, you know, it's probably,
[SPEAKER_03]: There are various ways.
[SPEAKER_03]: I am talking especially from a Vedantic perspective, but there are various ways.
[SPEAKER_03]: Their meditation becomes useful.
[SPEAKER_03]: They are all the knowledge of interpersonal, you know, how do you deal with in small teams, all these stuff you learn in HR, that also becomes useful.
[SPEAKER_03]: A lot of the transactional analysis, a lot of the stuff it becomes useful there.
[SPEAKER_03]: And this personal control over your stuff, with all the knowledge at my disposal, if I lose my
[SPEAKER_03]: So, meditation is Vedantic awareness of awareness that I am not these body mind, so the reactions which come up in the mind, the flash of irritation, the impatience, that is also part of the mind, it is an effect of rajas and I am not it and the witness of that.
[SPEAKER_03]: the moment this thought is implanted in my mind.
[SPEAKER_03]: That is also in the mind.
[SPEAKER_03]: It may be much more able to detach yourself from that, be the witness of that, and react much more appropriately.
[SPEAKER_03]: So, this is one more thing to be learned.
[SPEAKER_03]: In fact, I have a friend who is a professor of management at one of India's leading management institutes, heard of Exceller Rajam Shitpur.
[SPEAKER_03]: So, he said, I was talking about this as the detached witness, and he said, I used one of your videos from the YouTube.
[SPEAKER_03]: So, can you come online and it will be a nice surprise for the MBA students to hear it directly from you?
[SPEAKER_03]: Yes, that one can do.
[SPEAKER_03]: But a whole range of practices where I help.
[SPEAKER_03]: Mindfulness is very helpful.
[SPEAKER_03]: Lastly.
[SPEAKER_02]: Thank you, Samiji.
[SPEAKER_02]: Samiji, it talked about the ripe ego today, and you said it could also be an identity in your true self based upon your true self.
[SPEAKER_02]: In the Tuesday class, you talked something similar about Vigiana, where it is a spiritualized ego after having understood non-duality.
[SPEAKER_02]: But for some reason, on Tuesday, Ramakrishnaji discouraged the identity in the true self.
[SPEAKER_03]: Like I think the highest form was the beloved, the devotional approach.
[SPEAKER_03]: Yes, he gave a whole range of teachings, depending on who was in front of him.
[SPEAKER_03]: What I told you, the build's question about the right pigo.
[SPEAKER_03]: So the whole range of Ram Krishna suggests, I am the child of the divine, that's the right pigo.
[SPEAKER_03]: All of my beloved gopala, that's the right pigo.
[SPEAKER_03]: And I am the witness consciousness.
[SPEAKER_03]: Ram Krishna actually says that, that's also the right pigo.
[SPEAKER_03]: Thank you.
[SPEAKER_03]: Yes.
[SPEAKER_06]: So, I just realized that what the Commission allows me to do is Guru, I'll just question for you.
[SPEAKER_06]: I'll just stop the way into the act.
[SPEAKER_03]: Absolutely.
[SPEAKER_03]: Absolutely.
[SPEAKER_03]: Self-reflective, self-reflective, introspective, definitely.
[SPEAKER_03]: We must be aware.
[SPEAKER_03]: The more and more and I'll tell you, let me just mention this here.
[SPEAKER_03]: You know that Swami who came here, Anubhavananda Saraswati, I got this from him, very interesting, humorously he says, people always complain in spiritual classes that, oh, find it very difficult to meditate, my mind is restless and I say to them, that is the sign of spiritual progress.
[SPEAKER_03]: Why?
[SPEAKER_03]: Until now you are worried about that guy is against me and you know what he said about me.
[SPEAKER_03]: We are worried about people and the world.
[SPEAKER_03]: That's our usual state.
[SPEAKER_03]: From there, I'm now worried about if I'm so spiritual, why isn't my mind calm?
[SPEAKER_03]: Why do I react?
[SPEAKER_03]: Now you're not worried about the world.
[SPEAKER_03]: You're worried about the mind.
[SPEAKER_03]: And in Vedanta also, that's an advancement.
[SPEAKER_03]: And in Vedanta, that's deep.
[SPEAKER_03]: It is a big jump, big progress.
[SPEAKER_03]: Why?
[SPEAKER_03]: When I'm worried about the world, worried about, I'm concerned about other people, then I am identified with the mind.
[SPEAKER_03]: It's the mind's job to watch the world.
[SPEAKER_03]: But when I'm worried about my mind or concerned with what's going on in the mind, then that's the higher ego or it's the right ego.
[SPEAKER_03]: It's actually the weakness to illumin the mind.