169. Bhagavad Gita | Chapter 14, Verses 23-25 | Swami Sarvapriyananda

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[SPEAKER_06]: Thank you.
[UNKNOWN]: I'm going home, I'm going home I'm going home I'm going home
[SPEAKER_07]: Thank you.
[SPEAKER_03]: Guna-va-tantaiteva-guna-va-tantaiteva-guna-va-tantaiteva-guna-va-tantaiteva-guna-va-tantaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-guna-va-tentaiteva-tentaiteva-guna-va-tentaiteva-tentaiteva-tent
[SPEAKER_03]: Samadukhasukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam Samadukhaswastam
[SPEAKER_03]: Tullia Priya Priyodhira, Tullian Indatma Samstutihi, Tullian Indatma Samstutihi, Elikin Pleasure and Pain, Self-abiding, regarding a cloud of earth, a stone and gold as of equal worth.
[SPEAKER_03]: The same towards agreeable and disagreeable objects, calm and the same to praise and blame
[SPEAKER_03]: Māna pāmāna yo sthulja Māna pāmāna yo sthulja thulja mittra ripakṣayahuho thulja mittra ripakṣayahuho sarvārambha paritiyāgi sarvārambha paritiyāgi gunātītā sa uccati gunātītā sa uccati
[SPEAKER_03]: the same in honor and dishonor, the same towards friend and foe, habituated to renounce all actions, such a person is said to have transcended the gunners.
[SPEAKER_03]: So, these are things which we can observe from outside.
[SPEAKER_03]: The commentator here, Srider Swami, he says,
[SPEAKER_03]: By the way, when I say the commentator here, Svamit is just one of the commentaries that I am using.
[SPEAKER_03]: I am using this primarily for the 14 chapter, but so you don't try to match it with whatever I have said in the 13, the 12th or it is from a variety of sources.
[SPEAKER_03]: Here he introduces these verses, Svamit says
[SPEAKER_03]: The Dilvam Swasam Veyadhyam Tastya Lakshana Muktva, having said Krishna having described the characteristics of the enlightened one that one who has transcended the three gunas, the internally recognizable characteristics.
[SPEAKER_03]: Internally means by that one only we can't understand.
[SPEAKER_03]: He has mentioned it.
[SPEAKER_03]: What is that?
[SPEAKER_03]: That internally that person is a witness to the arising and disappearing of the gunas, activity of the gunas, and has no particular resistance or attachment to any of the gunas, when they arise or subside.
[SPEAKER_03]: Let us internal, own its colon Sanskrit, saw some weight, they are no able only by oneself.
[SPEAKER_03]: No able only by the enlightened one, by yourself if you are beyond a three-gooness, one can see for oneself that am I centered in the witness consciousness?
[SPEAKER_03]: Now what about, he says, Parasam Vedyantasyalakshanam Bhaktum, Kimaaacharya, iti dvitya Prasana Siyutaramaha, Tribhi, he, now he is going to talk about what can be observed from outside,
[SPEAKER_03]: Why is he going to say that?
[SPEAKER_03]: He's going to answer the second question of urjuna.
[SPEAKER_03]: Ajuna, three questions?
[SPEAKER_03]: One, how do you define a person who is transcendent or three-gonness?
[SPEAKER_03]: That's one, first question.
[SPEAKER_03]: And it's been answered.
[SPEAKER_03]: Second, by what behavior?
[SPEAKER_03]: How does that person behave?
[SPEAKER_03]: That's going to be answered in three verses now.
[SPEAKER_03]: The third question was, how does one attain that state?
[SPEAKER_03]: So this is the behavior.
[SPEAKER_03]: and Krishna is going to answer it in three verses, 23, 24, 25.
[SPEAKER_03]: Ullasi, you know, Ullasi, you know, who sits as if indifferent, now that has to be understood carefully because then light and man and light and person may sit seemingly indifferent in deep meditation.
[SPEAKER_03]: Maybe pretty active, maybe a monk or ascetic living in the mountains, maybe just active enough to go for a bath in the Ganga and beg for the daily food, or maybe an extraordinarily dynamic person establishing institutions, helping humanity doing so many things, it's quite possible.
[SPEAKER_03]: So literally one should not take it as he's sitting indifferent.
[SPEAKER_03]: What is sitting in different, luckily the commentator explains, Uda Sinawath, Sakshitaya Aasena Sithaharsana, indifference here means as consciousness, centreding being as consciousness.
[SPEAKER_03]: This thing has to be understood, there are in two senses, it is being meant here.
[SPEAKER_03]: What is being said here is as witness in two senses.
[SPEAKER_03]: One, the actual meaning of it is that consciousness itself is always like that.
[SPEAKER_03]: It is bare awareness, no matter what happens, it is bare awareness.
[SPEAKER_03]: So it is always the witness, not, it is a triseless awareness, it is always there that that is our real nature.
[SPEAKER_03]: And the second one is, when the mind is conditioned to understand this, I am that changeless consciousness, then the mind becomes calm and steady.
[SPEAKER_03]: There is a mental activity of witnessing.
[SPEAKER_03]: which we can we can generate now we can set calmly and witness the be aware mindful that is that a mindful what is going on in the sensations in the body the breath mindful of our emotions mindful of our thoughts that is mindfulness that is an activity.
[SPEAKER_03]: It is an activity of the mind, you can start doing it now, you can stop it, you can let it go, if you let it go it will stop, will stop being mindful.
[SPEAKER_03]: and there are gradations of mindfulness, the finer and finer you can live.
[SPEAKER_03]: So that is a secondary meaning of being Udha's scene of a witness like.
[SPEAKER_03]: So there are two meanings of this witness like.
[SPEAKER_03]: One is our true nature is pure consciousness.
[SPEAKER_03]: No matter how turbulent the world, how much active the body is, how active the senses are, how frantic the mind is.
[SPEAKER_03]: could be emotionally turbulent, it could be crazy, you still the undisturbed witness as that pure consciousness.
[SPEAKER_03]: You simply have to ask ask yourself the question at that time when I was not at all spiritual, I was extremely busy or frantic or anxious or troubled.
[SPEAKER_03]: Was I aware, was awareness there, consciousness there, not self-aware, not mindful.
[SPEAKER_03]: was consciousness there or not.
[SPEAKER_03]: Of course, the very fact that you see I experienced it, what is an experience?
[SPEAKER_03]: Consciousness plus object is an experience.
[SPEAKER_03]: Something appearing to consciousness is an experience.
[SPEAKER_03]: So, a frantic mind, anxious mind, busy physically busy, all of that is an experience.
[SPEAKER_03]: Therefore, you were nobody doubts it without consciousness of course, we did experience even being non-spiritual, non-vidantic, non-vittness like at that time also the witness consciousness was shining.
[SPEAKER_03]: That is because it is choiceless, it is always like that.
[SPEAKER_03]: So, Uda Sina, Uda Sina, Uda Sina, Sakshitaya, Uda Sina, being centered as the witness consciousness, but if we know that, if we recognize that, that that is so, and I am that witness consciousness.
[SPEAKER_03]: If that is clear in the mind, then what happens?
[SPEAKER_03]: Gunei says, but the guna is will not, will not disturb you, which all you think means will not shake you, will not, you will not be under the sway of the guna.
[SPEAKER_03]: What do you mean by the guna?
[SPEAKER_03]: The commentator explains, Gunei Karei, Suka Dukka Devi,
[SPEAKER_03]: by the effects of the gunners, the gunners themselves are imperceptible in their activity, but the effects of the gunners are always felt.
[SPEAKER_03]: So, by the effects of the gunners, by happiness, by misery, pleasure, pain, the experiences of the senses, the emotions, those will not shake you.
[SPEAKER_03]: Internally, you will be punished as whatever happens, I am that witness consciousness.
[SPEAKER_03]: not shaken means what he explains here.
[SPEAKER_03]: So, a Rupath, Naprachya Vyate is not swayed from does not slip away from our real, from your real nature.
[SPEAKER_03]: Again, in two senses, one is, you cannot slip away from your real nature.
[SPEAKER_03]: Even though least spiritual person is the
[SPEAKER_03]: The enlightened one recognizes that, knows that without the any shred of doubt, so it has no anxiety on that score.
[SPEAKER_03]: And the mind which is immersed in that will also not slip, it will never give rise to the doubt.
[SPEAKER_03]: Yes, I am pure consciousness only in the class.
[SPEAKER_03]: or only in meditation, but otherwise instantly lose it, you do not lose it, you do not lose it, you have witnessed consciousness, it is there, that person will never have a doubt like that, they enlightened one, yes.
[SPEAKER_03]: The crucial issue here is the mind, all Vedanta, all spiritual practices are for the mind, all self-enquiry is for the mind, all meditation is for the mind, all devotional practices
[SPEAKER_03]: when Swami Turian and the asked Sri Ramakrishna, what is cancer?
[SPEAKER_03]: So, do you feel all this?
[SPEAKER_03]: Terminal cancer, extreme pain and discomfort is dying of cancer, throat cancer.
[SPEAKER_03]: Yes, do you feel all this?
[SPEAKER_03]: Before this, he had asked, how are you today sir?
[SPEAKER_03]: And Saddamakrishna had said, it hurts, I can't eat.
[SPEAKER_03]: And then this young man, huri, he said, but sir, I see that you are in great bliss.
[SPEAKER_03]: And Saddamakrishna, instead of being annoyed, he's laughed and he said, oh, the rascal has found me out, which means he acknowledges that he's in great bliss.
[SPEAKER_03]: But huri was wanted to know a little more in detail.
[SPEAKER_03]: What does that mean exactly?
[SPEAKER_03]: because yes there is pain, there is a tumor and the body is slowly dying of and the person so easy feeling it or not.
[SPEAKER_03]: That is what he wanted to know, how he wanted to know is Rira Amakrishna actually feeling all that or is not feeling all that.
[SPEAKER_03]: If he is feeling all that, how can he be in great place?
[SPEAKER_03]: So you ask, sir, do you feel all this?
[SPEAKER_03]: Are you experiencing all this?
[SPEAKER_03]: And Sri Ram Krishna's answer was Bengali, Otomar Kamankatha, Shoreed Kishadhuha, Mone Shadhuha, said, what kind of talk is that?
[SPEAKER_03]: That is his answer.
[SPEAKER_03]: What kind of talk is that?
[SPEAKER_03]: Does the body ever become spiritual?
[SPEAKER_03]: It's the mind which becomes spiritual.
[SPEAKER_03]: So the body has got cancer and it's sick.
[SPEAKER_03]: It'll die after some time.
[SPEAKER_03]: It is the mind which has to be spiritualized, Vedanta is also not meant for the Atman, for pure consciousness, for Atman or Brahman.
[SPEAKER_03]: Self-enquire is not really meant for the Self, the real Self, which is always pure consciousness.
[SPEAKER_03]: You can't by self-enquire, you can't improve it or without self-enquire, it will not be degraded.
[SPEAKER_03]: Meditation is not meant for the Self, self means Atma, devotion is also not, devotion is not meant for God, devotion is meant for ourselves.
[SPEAKER_03]: So, then what do these do?
[SPEAKER_03]: Vedantic knowledge, self-enquiry, meditation, devotion, they all spiritualize the mind, the spiritualize the mind.
[SPEAKER_03]: So, what we are going to try to do here is no first and foremost that I am beyond the body mind.
[SPEAKER_03]: I am beyond the conditions of the body of the senses of the mind as what as pure consciousness, as the witness consciousness, knowing that the mind should be saturated in that knowledge, that is spiritualizing the mind, that is what he is saying.
[SPEAKER_03]: Then what will happen?
[SPEAKER_03]: The mind will not easily be shaken by the activities of the coolness.
[SPEAKER_03]: In the case of the non-spiritual person, you will have to say the non-spiritualized mind,
[SPEAKER_03]: You still the same upman, still the same pure consciousness, but the mind does not recognize this, mind does not understand this, does not recognize it or is not centered or easily it loses, it gets into confusion, is thrown off by confusion and then it suffers, it comes under the sway of the goodness, so this is what is being said here.
[SPEAKER_03]: and the witness consciousness, so Rupath, Naprakchap, Jait, Vyatee, there is not, does not slip away from the real nature.
[SPEAKER_03]: That person he knows, I am pure consciousness, he knows, means the mind knows that, my real nature is the pure consciousness.
[SPEAKER_03]: Then what's going on here?
[SPEAKER_03]: A Pitu Guna Iva Svakarya Shuvattan Taita Saita Irmama Sambandayvana Sthiti Viveka Gyanena.
[SPEAKER_03]: So the gunners, in the form of the senses, are interacting with the gunners, in the form of the objects, are having reactions in the mind, in the form of the gunners, I am witness consciousness.
[SPEAKER_03]: I have no connection, no relationship with these.
[SPEAKER_03]: This is called Viveka, the clear separation between my real nature and the play of the gunners.
[SPEAKER_03]: You have to shneem avathishitati who sits silent, again sits silent, always check these with the example of the ones you consider to be enlightened.
[SPEAKER_03]: They may sit silent completely absorbed in samadhi, or they may be veritably dynamic, you know, in tremendous activity action.
[SPEAKER_03]: Shiva sits in meditation, some are the, and sometimes turned out, it dances, the dance of Shiva is this cosmic creation, existence and disillusion, insert in near Geneva, that particle accelerators, it's the world's largest, I think particle accelerators underground.
[SPEAKER_03]: So outside I haven't seen it, but I heard that there is a Nataraja statue, the statue of Shiva, the cosmic dance of Shiva.
[SPEAKER_03]: Sri Ramakrishna says, somebody asked him, but we are householders, is it possible for us to transcend the three corners, we are householders?
[SPEAKER_03]: Sri Ramakrishna says, well, look at Shiva.
[SPEAKER_03]: There, he says, Lakshmi, Saraswati, Ganesha, Kartikaya, they are all there, Parvati are all there.
[SPEAKER_03]: So, wife is also there, Mises Shiva.
[SPEAKER_03]: And then, yes, the four children are there, the two daughters, Lakshmi and Saraswati, the goddess of prosperity and the goddess of knowledge, the daughters, Shiva and Parvati's daughters.
[SPEAKER_03]: And then there is Ganesha and Kartikaya, Kartika.
[SPEAKER_03]: So, the sons are there.
[SPEAKER_03]: So, there you have a spouse, children, and the insularam Christians, but look at Shiva.
[SPEAKER_03]: He is immersed in a samadhi for getting the universe sometimes, and sometimes, he says, he dances chanting the name of Rama, Rama, Rama, and so, that is the model and archetype.
[SPEAKER_03]: or as awareness, in conjunction with the mind and the body and the senses, you can dance in the world as chanting Rama Rama, yes, both are possible, Sri Ram Krishna says this.
[SPEAKER_03]: Sama Suka Dukha Swastaha, Swastaha, very interesting word.
[SPEAKER_03]: Swastaha means, technically it means, centered in your real nature, Swasmin, in your real nature as awareness, centered there.
[SPEAKER_03]: I am not the body and not the senses, I am not the prana and not the mind, not the intellect.
[SPEAKER_03]: I am the witness of all of these.
[SPEAKER_03]: Not trying to be the witness.
[SPEAKER_03]: The mind can try to be the witness, mindfulness, after all what is mindfulness, being aware of the body, the breath and all that, as I said, that is an activity.
[SPEAKER_03]: One can do it, one can stop it, one can improve it, it can be a finer and finer mindfulness or it can be flickering and not so good mindfulness.
[SPEAKER_03]: But our real nature, what we are, awareness, is always the witness, that is our real nature, so in our real nature.
[SPEAKER_03]: Swastha centered in that, stabilized in that, two meanings, one is, you are always there, you are always pure consciousness and the mind, when it recognizes, I am that pure consciousness
[SPEAKER_03]: that is constantly available to you, you know, like what?
[SPEAKER_03]: Suppose, so my name is Sarva Priyananda.
[SPEAKER_03]: It's not that my mind, in my mind, I'm always thinking that I'm Sarva Priyananda.
[SPEAKER_03]: I'm not.
[SPEAKER_03]: But it's constantly available to me.
[SPEAKER_03]: The moment somebody asks, what's your name?
[SPEAKER_03]: Sarva Priyananda.
[SPEAKER_03]: I don't say that.
[SPEAKER_03]: Well, I think I'm Sarva Priyananda, but I have to attend some Sarva Priyananda classes to confirm it.
[SPEAKER_03]: I sometimes get confused.
[SPEAKER_03]: No, I don't get confused.
[SPEAKER_03]: immediately I will say, I am serve a fairer under.
[SPEAKER_03]: Although it is an assumed identity, it is a name that was given to me in what?
[SPEAKER_03]: 20, 23, 24 years ago.
[SPEAKER_03]: So, 21.
[SPEAKER_03]: So, whereas our real nature is always shining for constantly available to us, just check.
[SPEAKER_03]: So, once all you said, then may come, say, come, egg bar, decleo maakmaji was too I see here.
[SPEAKER_03]: Oh, monks, take a look once at least in a day, look at the reality, your own reality, glorious reality, take a look at it.
[SPEAKER_03]: All you have to do is, once you take a look at it, it means appreciate it, I am that.
[SPEAKER_03]: Once you do that, you know you want that, right.
[SPEAKER_03]: So, the meaning of Swastha is being centered in your real nature.
[SPEAKER_03]: in most Indian languages and written and most Indian languages, swastam means healthy, healthy, health is called swastam.
[SPEAKER_03]: So, really spiritually healthy means healthy means knowing who you are and having no doubt being illuminated, being enlightened is healthy.
[SPEAKER_03]: So, he says
[SPEAKER_03]: Notice in two senses, one sense that I am pure consciousness that is always there, that cannot be lost.
[SPEAKER_03]: So, in one sense you are always healthy, but one can have, we confused about it, one may not know it, one may have heard about it, one may not believe it, one may believe it, but not understand it, one may understand it, but it may not be a living realization for one.
[SPEAKER_03]: But if it is a living realization for you, you are truly Swastra.
[SPEAKER_03]: Then what happens?
[SPEAKER_03]: Sama Sukha, Dukha.
[SPEAKER_03]: Sukha, Dukha becomes the same, Sukha, happiness.
[SPEAKER_03]: Dukha, pain, unhappiness becomes the same to you.
[SPEAKER_03]: Very interesting.
[SPEAKER_03]: How so?
[SPEAKER_03]: So these are all what differentiates the one who has transcended the three
[SPEAKER_03]: For that person, what might usually be happiness and sorrow for us is the same, how so.
[SPEAKER_03]: Our reactions to happiness and sorrow, notice our reactions.
[SPEAKER_03]: Reactions to what we might consider pleasure, happiness, good circumstances, we tend to hold on to it.
[SPEAKER_03]: we want that this should be so, let us let this continue, let company which I enjoy, let that company be there, the health which I enjoy, my bank balance which I enjoy, all of these things my entertainment, the food which I like, the work which I like, the place which I like, this whole set of my optimum circumstances, I am attached to it, at the very
[SPEAKER_03]: I'm happy.
[SPEAKER_03]: Let that continue.
[SPEAKER_03]: So, we have a stickiness to Sukha, this is called Sukha.
[SPEAKER_03]: Dukha, we have a resistance to suffering, physical pain, irritation, social unease, anxiety about the world and all, anxiety about myself, about my body, about health, or about, you know, people that you love, important people in your life, all sorts of uneasiness, unhappiness, unpleasantness.
[SPEAKER_03]: we have a resistance to it.
[SPEAKER_03]: It is not nice.
[SPEAKER_03]: We don't want this in our lives.
[SPEAKER_03]: If it is there, we want to push it out.
[SPEAKER_03]: If it is not there, we want to avoid it.
[SPEAKER_03]: The problem is these are both unavoidable.
[SPEAKER_03]: The disappearance of pleasant circumstances unavoidable.
[SPEAKER_03]: The arising of unpleasant circumstances, whether it is illness or all the kinds of unpleasantness unavoidable.
[SPEAKER_03]: The wheel rotates.
[SPEAKER_03]: The fact that things are going well is just an indication very soon it won't be well.
[SPEAKER_03]: The fact that things are unpleasant is an indication things will get better.
[SPEAKER_03]: At one point or why?
[SPEAKER_03]: Now we know why.
[SPEAKER_03]: See, pleasant and unpleasant are the play of the Gunas.
[SPEAKER_03]: Pain is created by Rajas.
[SPEAKER_03]: Also, the seeds of pain are there in thermosols.
[SPEAKER_03]: Happiness is created by Subtwar, but it has already been told to us the three gurus are in constant change and you know, in circulation.
[SPEAKER_03]: So the experiences of pleasure and pain, enjoyment and suffering will arise and subside like waves in a lake or an ocean, you can't stop it.
[SPEAKER_03]: In that case we are going to be tossed around, endlessly we are going to be tossed around and he says the enlightened one, the one who has transcended the gurus is not so tossed
[SPEAKER_03]: In the midst of all experiences of life, is centered, is calm, is serene.
[SPEAKER_03]: How?
[SPEAKER_03]: Because it is the same.
[SPEAKER_03]: That word is very interesting, same.
[SPEAKER_03]: How can it be the same?
[SPEAKER_03]: How can pleasantness and unpleasantness be the same?
[SPEAKER_03]: How can happy and sad?
[SPEAKER_03]: They're just polar opposites.
[SPEAKER_03]: How can they be the same?
[SPEAKER_03]: because swastah, being established in one's own nature, in centered, in awareness.
[SPEAKER_03]: Look at the words Sanskrit words Suka Dukha.
[SPEAKER_03]: Can you see the syllable which is common?
[SPEAKER_03]: Kha.
[SPEAKER_03]: Space.
[SPEAKER_03]: Somebody said space.
[SPEAKER_03]: Who said space?
[SPEAKER_03]: Yeah.
[SPEAKER_03]: Kha means space.
[SPEAKER_03]: Akasha.
[SPEAKER_03]: This is a good clue there.
[SPEAKER_03]: In this vast blue expanse of the sky, sometimes fluffy white clouds of the come up, the sky is unaffected.
[SPEAKER_03]: Similarly, in this vast luminosity which we are, this nice present feelings, emotions of it is so nice, I am so happy, it is going so well, I am peaceful, I am serene,
[SPEAKER_03]: The sky is not affected by it.
[SPEAKER_03]: It's the same.
[SPEAKER_03]: Sometimes in that vast blue sky, dark clouds, thunder clouds come up.
[SPEAKER_03]: And so I was in the sunny Bahamas just a couple of days ago.
[SPEAKER_03]: It was in the 70s and all day and all night.
[SPEAKER_03]: And then I flew to JFK, when you were landing, it's all gray, and it's an amazing sight.
[SPEAKER_03]: I've never seen it so, I've seen it covered by snow, you know, New York City areas all around New Jersey.
[SPEAKER_03]: It's just blanket it, it's gray and white all over.
[SPEAKER_03]: But the vast news guys are saying, all you have to do is just rise a few thousand feet above and the aircraft goes up, you see the same vast blue luminosity everywhere, when you rise to those stratospheric heights.
[SPEAKER_03]: So from that perspective, it is the same, no matter whether there are these clouds, grey clouds are there, storm clouds are there or fluffy white clouds or no clouds at all.
[SPEAKER_03]: The vast luminosity is remains unaffected.
[SPEAKER_03]: From that perspective, Samahah, it is the same.
[SPEAKER_03]: These are like clouds, they are generated by the mind and the senses because of the underlying gunners.
[SPEAKER_03]: Notice they come and go, they are different, see Vedant is not crazy, present and unpleasant are different, happy and sad are different, they come and go, the space, the luminosity in which they appear and disappear does not come and go, it is always there and it is always the same.
[SPEAKER_03]: The clouds to come and go and clouds are certainly not the same, they are very different from each other, but you are the luminosity, you are the vast blue sky.
[SPEAKER_03]: Again notice the sky has no resistance or stickiness to any of the clouds.
[SPEAKER_03]: If the fluffy white clouds come and go, the sky gives, not only the sky has no stickiness to it, the sky gives space to it for them to emerge for the play of the phenomena and for the disappearance.
[SPEAKER_03]: The sky does not limit the disappearance of the fluffy white clouds of happiness and pleasure and nice, nice, nice.
[SPEAKER_03]: And the sky does not have any resistance to, does not try to stop the storm clouds from coming.
[SPEAKER_03]: In fact, it is because of the sky that the storm clouds can come.
[SPEAKER_03]: It's because of the sky that the fluffy white clouds can come.
[SPEAKER_03]: It is because of your real nature, or there's this underlying awareness.
[SPEAKER_03]: This is the ground, what is called the ground of being, that these states generated by the Kunas can arise and subside.
[SPEAKER_03]: They can arise in subside, but swastah being centered as the vast blue sky, then light in one, the one who has transcended the gunas, the one who has transcended the atmosphere, who has transcended the atmosphere, sky, space.
[SPEAKER_03]: You don't have to be above the atmosphere, the right there, where the atmosphere is, where the clouds are, right there space is not affected by the clouds, space is not affected by the clouds.
[SPEAKER_03]: So, from that perspective it is the same, if I am, I do not, somehow I missed the existence of the sky.
[SPEAKER_03]: If I do not notice it, if I do not realize I am that luminosity, then I will identify with the clouds and the clouds keep changing and it will be, this is great, after some time, oh this is unpleasant, this is not good.
[SPEAKER_03]: to keep changing, all the time.
[SPEAKER_03]: Everything changes in this world.
[SPEAKER_03]: Everything that is to do with the Guna's keep changing.
[SPEAKER_03]: Time space, now space in the sense of our experience of space.
[SPEAKER_03]: Time space, object, all keep changing.
[SPEAKER_03]: Time changes.
[SPEAKER_03]: What is that song?
[SPEAKER_03]: Those were the days, my friend.
[SPEAKER_03]: We were so young and some, some, some is their very famous song.
[SPEAKER_03]: We thought they would never end.
[SPEAKER_03]: We were right, they do, they have not ended.
[SPEAKER_03]: We think that, oh, we were young, now we are old.
[SPEAKER_03]: Oh, it was so nice and we are hopeful.
[SPEAKER_03]: Now we have no hope at all.
[SPEAKER_03]: We are hopeless.
[SPEAKER_03]: Then we were looking forward to the future.
[SPEAKER_03]: Now we are continuously looking back to the past.
[SPEAKER_03]: Not at all.
[SPEAKER_03]: It's not that those were the days and these are not the days.
[SPEAKER_03]: Exactly what was there is the hear also now.
[SPEAKER_03]: The sky is the same.
[SPEAKER_03]: you are that one consciousness.
[SPEAKER_03]: What was there at that time is there now?
[SPEAKER_03]: Right now.
[SPEAKER_03]: I am centred in that as that luminosity I look upon these clouds.
[SPEAKER_03]: It's enjoyment for you.
[SPEAKER_03]: It's fun.
[SPEAKER_03]: You are the same.
[SPEAKER_03]: Space changes, in the sense, how many places we have lived in, how many places we have visited, we are born in one place, you studied in another place, you grew up maybe established a family and later life had a job in a third or fourth or fifth place, maybe you grow old in some other place.
[SPEAKER_03]: Places have changed.
[SPEAKER_03]: Then look at objects and people to stuff that you own in your house, how the and those things have drifted into your life and they will drift away again.
[SPEAKER_03]: I know this gentleman who was in Texas and he said, there are certain flash flood a couple of years.
[SPEAKER_03]: A few years back.
[SPEAKER_03]: And he said, all the accumulation, one day I saw Swami, all the accumulation of the past 25 years, what I, my wife and children and accumulated, all floating away.
[SPEAKER_03]: house was flooded, everything floated of, including the cards, and as watching from the second floor window.
[SPEAKER_03]: And now that I had to redo my life all over again, he said, I really don't miss much of it at all.
[SPEAKER_03]: It's hardly anything that I even remember or don't miss, doesn't seem to have affected my life at all.
[SPEAKER_03]: Then I realized how much I'd accumulated, unnecessarily.
[SPEAKER_03]: Those objects float in and out of our lives.
[SPEAKER_03]: People float in and out of our lives.
[SPEAKER_03]: people you like, people you seem to not like, all of them they come and go.
[SPEAKER_03]: We are the same, we have always been the same, the circumstances keep changing.
[SPEAKER_03]: That sameness is what the enlightened one is centred in.
[SPEAKER_03]: Sama, look, Sukra,
[SPEAKER_03]: from that perspective, what may ordinarily be pleasant, but may be unpleasant.
[SPEAKER_03]: Those are recognized as being pleasant and unpleasant.
[SPEAKER_03]: So, the operation does not say that the tumor is fun.
[SPEAKER_03]: It is pain when he said it hurts, I cannot eat.
[SPEAKER_03]: If it is 100 percent cut out true, he is speaking the truth, his own experience.
[SPEAKER_03]: It is dark, storm clouds.
[SPEAKER_03]: But in my real nature, I am in great place.
[SPEAKER_03]: There is no problem there at all, it keeps coming and going.
[SPEAKER_03]: Like the movie screen, there may be a comedy, there may be a horror story, there may be a tragedy, screen is not affected by a tall, in fact it is because of the screen that these things can play out, in one sense from that perspective, in the perspective of the screen, you can say the comedy and the tragedy are the same.
[SPEAKER_03]: Comedy is nice, it's funny, it's pleasant, a tragedy is heartbreaking, how can they be the same?
[SPEAKER_03]: They are the same because they are arising, shining and disappearing back into the same screen.
[SPEAKER_03]: The background is the same, the reality on which they are appearing is the same, it's nothing other than the screen appearing in these ways with different stories to be told, all right,
[SPEAKER_03]: What's the difference between the theatre here in Broadway and a movie screen?
[SPEAKER_03]: In cinema and a movie screen.
[SPEAKER_03]: What's the difference?
[SPEAKER_03]: In Broadway you will have an actual stage and actual living performers and props and stuff like that.
[SPEAKER_03]: You will see on stage.
[SPEAKER_03]: There's really something going on there.
[SPEAKER_03]: There are people there and they are acting.
[SPEAKER_03]: And on screen.
[SPEAKER_03]: It is light and pictures and sound.
[SPEAKER_03]: There is no body there.
[SPEAKER_03]: It looks like people.
[SPEAKER_03]: It looks like places and stuff and stuff is happening.
[SPEAKER_03]: Nothing is happening there.
[SPEAKER_03]: A story is being told through pictures and sound.
[SPEAKER_03]: In one there is reality.
[SPEAKER_03]: It is other there is an appearance of reality.
[SPEAKER_03]: But what is common to both?
[SPEAKER_03]: What is common to both?
[SPEAKER_03]: From your perspective, in both cases, what are you?
[SPEAKER_03]: Observer, audience, enjoyer.
[SPEAKER_03]: You can laugh along with the movie or with the play.
[SPEAKER_03]: You can cry and shed tears with the movie or with the play.
[SPEAKER_03]: But in no case, are you invited on stage or on the screen?
[SPEAKER_03]: You are the witness thereof and therefore you are safe.
[SPEAKER_03]: Therefore, it is a aesthetic enjoyment for you, even the suffering is, in a sense, a aesthetic enjoyment for you.
[SPEAKER_03]: The broad way setup is what is called sanghya.
[SPEAKER_03]: The Hollywood setup is what is called adhwaita.
[SPEAKER_03]: When consciousness is a witness to a real place set up by nature, by mother nature, that is sanghya.
[SPEAKER_03]: Yes, there is a physical world out there, yes, there is a body and senses and a mind, the entire equipment provided by nature and it's playing a whole sequence, a Broadway place set up for you, everything is real here and one more thing is real, you as consciousness.
[SPEAKER_03]: through this body mind and senses provided by nature, you experience the the broad way play called life.
[SPEAKER_03]: What Hollywood does is?
[SPEAKER_03]: There is no separate, you know, people, props, stage, nothing, there are appearances.
[SPEAKER_03]: And there are appearances in consciousness.
[SPEAKER_03]: You might say, no, no, no, no, there is a separate, there is a separate screen and a projector and stuff like that.
[SPEAKER_03]: It is just a technology.
[SPEAKER_03]: One might, next level would be VR glasses, you know, where you see, it's all around you.
[SPEAKER_03]: And you are there yourself.
[SPEAKER_03]: I have seen that happen, in a 4D, you have heard of 3D, 4D.
[SPEAKER_03]: I mean, in multiple things that added layer after layer, so you can see there is depth and you are part of that experience, you can look around, not just at the screen, you can look up this way, just like a VR display.
[SPEAKER_03]: And then you are sitting on the chair, the chair moves along with the movie.
[SPEAKER_03]: So you feel the actual movement of the character in the movie and at one place person jumps into the ocean.
[SPEAKER_03]: and spray water flies out and there is a little spray gun which squirts a little bit of water on your face.
[SPEAKER_03]: It actually does.
[SPEAKER_03]: So, you feel good water.
[SPEAKER_03]: and I have heard of scent guns which will throw like a... they have not done taste yet, but what is called the physical tactile sense has been generated.
[SPEAKER_03]: You can have gloves which will give you a sense little resistance to holding something.
[SPEAKER_03]: The showed me in MIT media labs, we are touch is there.
[SPEAKER_03]: So, all of this is provided, there is a meditation exercise, Michael Singer, the untethered soul, in that he gives a meditation exercise, he says, suppose we go into this movie, which is a 3D movie, it's all surround, you know, in the middle of it.
[SPEAKER_03]: Now, you are in completely in the dark, so you can't see yourself, now imagine.
[SPEAKER_03]: All your senses are taken over, it's a very sophisticated future movie theater.
[SPEAKER_03]: You not only see everything around you, you hear everything, whatever is provided in the movie, but you can also touch and you can also smell, you can also taste and the body which you are seeing is a body in the movie.
[SPEAKER_03]: It's not your actual body, it's a body in the movie.
[SPEAKER_03]: So the feeling you get is the feeling of the body in the movie.
[SPEAKER_03]: And suppose this thing is so sophisticated that they can blank out your own memories and introduce the memories of the characters, the hero or the protagonist of the movie.
[SPEAKER_03]: And the thoughts of that protagonist of the movie and your own thoughts are blanked out.
[SPEAKER_02]: What will you get?
[SPEAKER_03]: What will it be like?
[SPEAKER_03]: He says, this exactly is what it will be like, right, like now.
[SPEAKER_03]: This is exactly what it is like.
[SPEAKER_03]: If you are fully immersed, physically, sensually, memory-wise, entire story in our minds, our thoughts, emotions, sensations, all of these are projected to, what is yours then?
[SPEAKER_03]: What do you take from here to into that amazing movie?
[SPEAKER_03]: Only one thing.
[SPEAKER_03]: Consciousness.
[SPEAKER_03]: Yes?
[SPEAKER_03]: awareness is the same, they are not replacing what are they doing in this amazing super movie.
[SPEAKER_03]: They are just supplying the contents to consciousness whatever could you could describe as contents the entirety supplied by the movie.
[SPEAKER_03]: And what was being supplied by, say, life early outside the movie hall that is blanked out.
[SPEAKER_03]: But the consciousness is the same.
[SPEAKER_03]: You are that same consciousness.
[SPEAKER_03]: Your thoughts are no longer that.
[SPEAKER_03]: You have a whole new set of thoughts.
[SPEAKER_03]: Your ideas, memories are also not that.
[SPEAKER_03]: You have a whole new set of memories.
[SPEAKER_03]: So you don't think you are the same person also.
[SPEAKER_03]: Maybe you are no memory of that person who entered the movie hall.
[SPEAKER_03]: So that's what we are like.
[SPEAKER_03]: But that consciousness is the same.
[SPEAKER_03]: So, this is where we are, Advaita says that is what is going on.
[SPEAKER_03]: The entire world, all the contents of our experience are arising in consciousness.
[SPEAKER_03]: So, one thing we can do is center ourselves in that which is really, really, really, really us, is this most obvious sense of awareness, consciousness, this aliveness, this light which we are.
[SPEAKER_03]: This is genuinely yours, but not the contents.
[SPEAKER_03]: The contents will keep vary.
[SPEAKER_03]: Contents are all generated by the gonas.
[SPEAKER_03]: If you think the gonas are real, external to you, the consciousness, you are in sangke, a broad way.
[SPEAKER_03]: If you think the gonas are also appearances in consciousness, there is nothing but you appearing in all these forms, then you are in Hollywood, Advaita.
[SPEAKER_03]: But in both cases, you are this awareness.
[SPEAKER_03]: then it is the same.
[SPEAKER_03]: Samadukha, soka, it's a great great thing to have this shelter in the middle of the storm.
[SPEAKER_03]: I am fine, really, really fine in the midst of all of this.
[SPEAKER_03]: totally a preah, preah, preah and a preah, preah is that which is pleasant and a preah is agreeable and disagreeable objects.
[SPEAKER_03]: It means those which would normally cause happiness and normally ordinarily cause misery.
[SPEAKER_03]: So, that which causes happiness is preah, it was agreeable, that which is normally causes unhappiness is a preah and disagreeable to us.
[SPEAKER_03]: The result of this is a great serenity.
[SPEAKER_03]: So, I mean, we can just say, do not let anything upset the serenity of your mind.
[SPEAKER_03]: It itself is a tremendous spiritual practice.
[SPEAKER_03]: How can you not let something upset the serenity of your mind?
[SPEAKER_03]: What is your support on what ground will you stand?
[SPEAKER_03]: You stand on the ground of your self as a awareness.
[SPEAKER_03]: Then you are on firm ground on the rock in which you can stand and confront the
[SPEAKER_03]: Otherwise, we will be swept away.
[SPEAKER_03]: Tulia, Priya, Priya, that which is agreeable, that which is disagreeable, it is the same to you because you are this vast luminosity.
[SPEAKER_03]: You know this for sure.
[SPEAKER_03]: And there are appearances in you, the Louvre.
[SPEAKER_03]: You are watching either Broadway or Hollywood, take your pick.
[SPEAKER_03]: But in both cases, you are not caught up in that.
[SPEAKER_03]: We are not stopping anything.
[SPEAKER_03]: See, this is not escaping from life.
[SPEAKER_03]: This is understanding life for the first time.
[SPEAKER_03]: Consciousness is experiencing stuff, that is life.
[SPEAKER_03]: That's all that life is.
[SPEAKER_03]: Consciousness is experiencing stuff.
[SPEAKER_03]: And the stuff is, we don't know what it is, the hard problem of matters.
[SPEAKER_03]: And then it is sanghya, broadway.
[SPEAKER_03]: If the stuff is just us, consciousness itself, appearing to itself in all these forms, like a dream, then it is Hollywood, Advaita.
[SPEAKER_03]: But in each either case you are bare awareness itself, this is the key to transcending the gunas and being happy for the first time.
[SPEAKER_03]: This is true happiness, true peace, does not depend on the feelings of happiness or misery.
[SPEAKER_03]: Such a person will be able to say, yes, it is awful, it is difficult, I am challenged by all of this.
[SPEAKER_03]: Truly are you challenged or are you in place?
[SPEAKER_03]: Oh, I am in great place, there is a rascal as found here, I am fine, you can honestly say that to yourself and that is a wonderful place to be in.
[SPEAKER_03]: somebody criticizes, somebody praises and it is the same to you.
[SPEAKER_03]: The same to you.
[SPEAKER_03]: There are so many such examples.
[SPEAKER_03]: Swami Vivekananda was once in Lahore, I think, in undivided India, in Lahore or Karachi, and the newspaper edited there, wrote a piece criticizing Swami Vivekananda that was published.
[SPEAKER_03]: Now that day, Swami Vivekananda was sitting in the place in the house where you were saying, you were staying, he was praising that editor as a wonderful person.
[SPEAKER_03]: And somebody said, Swami, have you read what he has written
[SPEAKER_03]: So, I mean, they can't just say, what of that?
[SPEAKER_03]: Just because a man is critical of me, can I not appreciate his greatness?
[SPEAKER_03]: See, what we have to learn is to be an expert in finding our own faults, we are already experts in finding other people's faults, expert in finding our own faults.
[SPEAKER_03]: be very liberal, very open, very generous, very big in finding goodness and greatness in others.
[SPEAKER_03]: As somebody said that I once met the Zara of Russia, and I felt, this was in Swain Vivekan this time, I think it was Josephine McLeod of somebody, another lady, and I felt how great he is, how small I am, it was either the Zara of Russia, it was the Kaiser, it was the Kaiser, it was the Kaiser, how great the Kaiser is and how small I am, but when I met Swain Vivekan
[SPEAKER_03]: The enlightened person is very good at seeing greatness in us.
[SPEAKER_03]: I have seen this one common characteristic among spiritual persons, genuinely spiritual persons, I have seen among the senior monks, they always see the good in each of us.
[SPEAKER_03]: We might think that's unrealistic or they are not looking at, they are avoiding the truth.
[SPEAKER_03]: No, we are in delusion.
[SPEAKER_03]: They look at the smallest good in each of us and see the potential that there is.
[SPEAKER_03]: The Cs as we truly are or weak and what we will be.
[SPEAKER_03]: The little problems, obstructions, little imperfections are secondary to them.
[SPEAKER_03]: For us we are very good at finding out what is that the beam in the, what is, the, the mode in the, in your brothers' eye and you do not see the beam in your eye.
[SPEAKER_03]: Very good at finding out the little thoughts and problems of others.
[SPEAKER_03]: That is why this whole Gunatra Vibhaga Yoga of the three Gunas is meant for analyzing ourselves, not for analyzing others, not meant to be applied on others.
[SPEAKER_03]: So, spiritual persons are like that, they will see the greatness, the goodness in others.
[SPEAKER_03]: Be big, be liberal, liberal is open, generous about others, be unsparing about yourself.
[SPEAKER_03]: what is the yourself?
[SPEAKER_03]: You are already open, your pure consciousness, this critique of yourself is the critique of the personality of the mind, of our own conditionings and that is a great way of improving ourselves, of transcending the effect, the hold of the goodness,
[SPEAKER_03]: once one monk was sitting and somebody came and was an anecdote I heard, somebody came and started abusing that monk, the disciples were very annoyed and said, they are abusing you.
[SPEAKER_03]: He said, no, he can't see me, how will he abuse me?
[SPEAKER_03]: He came and caught hold, that person came and caught hold of the monk and shook him and said, I am abusing this one.
[SPEAKER_03]: Ah, you have come to the Annamaya Koshavith, physical sheet, go deeper, yet deeper, there is the prana, there is the mind, Manomaya Koshav, there is the big Yana Mahakosha, we are Annamaya Koshav, and I am none of them, I am that one light which you two are, there many such stories.
[SPEAKER_03]: So, what you are is beyond criticism, it is perfect already, it is limitless really radiance.
[SPEAKER_03]: And what this body mind, product of the three corners, who is beyond criticism at this list level, think of the holiest person has been criticized.
[SPEAKER_03]: So, now, I am a question of first to be criticized, he is crazy, the mad priest of the Xeneshwar.
[SPEAKER_03]: So, I mean, we can understand the was criticized, nobody criticized the holy mother though.
[SPEAKER_03]: I have never heard of anybody and one shouldn't, one shouldn't, this is very interesting.
[SPEAKER_03]: Sri Ramakrishna says, somebody was saying something about me says, say whatever you like about this, he said about himself, but be careful of that one.
[SPEAKER_03]: If that one, he says, if she is hurt or she is not, if that one, he says, Brahma Vishnu Maheshwar also can't help you.
[SPEAKER_03]: God can't help you.
[SPEAKER_03]: So, that is Shakti.
[SPEAKER_03]: This is the universe is harsh per place.
[SPEAKER_03]: So, here you have to be extraordinarily careful.
[SPEAKER_03]: So, who has been spared criticism?
[SPEAKER_03]: Nobody.
[SPEAKER_03]: So, who are we that we should not be criticized?
[SPEAKER_03]: It's perfectly alright.
[SPEAKER_03]: Our minds are so peculiar.
[SPEAKER_03]: This little personality is so peculiar.
[SPEAKER_03]: Our inner logic is everybody must be unceasingly nice to me all the time.
[SPEAKER_03]: Everybody must be unceasingly nice to me.
[SPEAKER_03]: If you say it out like that, you say, this is crazy.
[SPEAKER_03]: Who thinks like that?
[SPEAKER_03]: We all do and that's how why we react that way.
[SPEAKER_03]: We react so sharply, if anybody says an unkind word about us, anybody behaves badly with us.
[SPEAKER_03]: A thousand persons behave well with me, one person behaves badly with me.
[SPEAKER_03]: Why should that be so terrible?
[SPEAKER_03]: It's in children, babies.
[SPEAKER_03]: This time when I was flying back from the Bahamas to New York, I was in the middle of three babies, two toddlers, and a couple of older children who were saints.
[SPEAKER_03]: So the three babies and two toddlers, they continuously screamed, cried, fought, complained.
[SPEAKER_03]: And so the older children were like saints, and they controlled the parents just kept looked apologetically at everybody else, there were two or three families, and the middle of that.
[SPEAKER_03]: I always traveled with earplugs, so I had a peaceful, meditative look on my face, now the mind is like those dead babies and toddlers.
[SPEAKER_03]: Have you seen somebody say the most beautiful thing is the smile of a baby?
[SPEAKER_03]: Yes, it is.
[SPEAKER_03]: But the smile can go in an instant and it becomes the most terrible screaming in an instant.
[SPEAKER_03]: And then in an instant it can become the most angelic smile.
[SPEAKER_03]: Our minds are like that.
[SPEAKER_03]: Under the sway of the kunas, for the least of things, it's throws up a storm.
[SPEAKER_03]: Now the parents know, even in the baby's screaming, it's head off, the parents know,
[SPEAKER_03]: Others may get annoyed.
[SPEAKER_03]: Well, parents know this happens every day, they know it happens every day, 20 times a day, literally 20 times a day, 20 times happy, 20 times terrible misery, catastrophic, earth shaking, every day, a mind select that.
[SPEAKER_03]: Therefore, do not pay too much attention to it.
[SPEAKER_03]: When Sadhu put it nicely, the home Lee Hindi,
[SPEAKER_03]: Italy, Jaldi, Ubal, Madhjah, Madhjah, don't boil over so quickly.
[SPEAKER_03]: Our boiling point must be very high, there's liquids with low boiling point which quickly start boiling, bubbling and then forming and becoming vapor.
[SPEAKER_03]: So this boiling, it could be in anger, it could be in anguish, it could be in fear, in anxiety.
[SPEAKER_03]: No, no, no, no, you will be perfectly all right.
[SPEAKER_03]: Those were the days, no doubt about it, but the one who saw those days is also right here seeing these days.
[SPEAKER_03]: You have, what was all good and perfect in those days is all good and perfect even now.
[SPEAKER_03]: What seemed to be nice then and seems to be gone now is that boiling bubbling.
[SPEAKER_03]: It's just effervescence.
[SPEAKER_03]: It is appearance, it is a product of the goners, it will keep changing.
[SPEAKER_03]: So, steadiness comes, serenity, sameness, steadiness.
[SPEAKER_03]: Then he uses a word, dira, dira means is interesting word.
[SPEAKER_03]: What must we be?
[SPEAKER_03]: This comes again and again throughout the gita and in Upanishads also.
[SPEAKER_03]: The word dira, dira is some, it literally means we, I don't know how they have translated it here, calm, I think they have translated as calm.
[SPEAKER_03]: The commentator says, the hero, the demon, it is a deep word in a Vedantic context or Sankh in context.
[SPEAKER_03]: The word, the means intellect, the intellect, intelligence, the mind, the highest portion of the mind, the higher mind, which has complete clarity and conviction, I am witness consciousness.
[SPEAKER_03]: What is the inner most nature of the mind?
[SPEAKER_03]: Is the witness consciousness?
[SPEAKER_03]: I am witness consciousness is very clear in that intellect.
[SPEAKER_03]: It's like a clear mirror, and a mirror which has a reflection of your true face, which is pure consciousness.
[SPEAKER_03]: And that reflection does not shake, it does not get clouded, it's always there, demon, the one endowed with this kind of clarity and conviction.
[SPEAKER_03]: If we have that clarity and conviction, the effect will be sameness.
[SPEAKER_03]: You recognize the sameness.
[SPEAKER_03]: Oh, things are going, what is it called going south very fast.
[SPEAKER_03]: Things are going south very fast.
[SPEAKER_03]: But I am perfectly all right, calm.
[SPEAKER_03]: Same luminosity.
[SPEAKER_02]: Dheera.
[SPEAKER_03]: Things are changing.
[SPEAKER_03]: It's getting better.
[SPEAKER_03]: Nice.
[SPEAKER_03]: Enjoy it.
[SPEAKER_03]: Good.
[SPEAKER_03]: But I am still the same.
[SPEAKER_03]: Dheera.
[SPEAKER_03]: So the enlightened one.
[SPEAKER_03]: from the perspective of pure consciousness, of course, is always perfectly all right.
[SPEAKER_03]: But to actualize it, to live that life, one has to be a dearer, where possessed of that clarity and conviction that polished mirror,
[SPEAKER_03]: where this truth is continuously reflected.
[SPEAKER_03]: That's the distinction between the spiritually advanced person and the one who is not.
[SPEAKER_03]: Let's what to speak of the one who has transcended the three gunners.
[SPEAKER_03]: Even the person is spiritually advanced, as the advance is spiritual life, what we are trying to be in Vedanta is this Dhirah.
[SPEAKER_03]: After all this study and teaching, after all this thinking, when the clarity comes, can the mirror hold on to this reflection?
[SPEAKER_03]: Can the intellect hold on to this clarity?
[SPEAKER_03]: Or if it cannot hold on to the clarity, can it recover it immediately as soon as possible?
[SPEAKER_03]: Quickly, then you are Dheera, possessed of this clarity and conviction, Dheera, the one who enjoys who delights in that clarity and conviction that I am pure consciousness, that is Dheera.
[SPEAKER_03]: And anybody has a comment or a question, and we end.
[SPEAKER_03]: Yes.
[SPEAKER_03]: I think it's coming with the microphone.
[SPEAKER_02]: Yes, raise your hand.
[SPEAKER_00]: Hi, Swami.
[SPEAKER_00]: My name is Arvan.
[SPEAKER_00]: As you are talking, I realize that I have a great attachment to sacred spaces and to the form of my teacher and it's hard for me to remember that, you know, when
[SPEAKER_00]: It's easy for me to feel a sense of humility in front of my teacher but when I'm getting shoved on the subway it's very hard for me to remember that that's also an interaction with my teacher and so how do I know the condition there is Swastha.
[SPEAKER_03]: Swastha means quite apart from the see the sacred space and the teacher is a satvic manifestation.
[SPEAKER_03]: The guy shouting at you in the subway is a tamasik manifestation, Rajasik or tamasik manifestation.
[SPEAKER_03]: If it's a mentally disturbed person, it's a tamasik manifestation.
[SPEAKER_03]: If it's an angry commuter, it's a Rajasik manifestation.
[SPEAKER_03]: But what are you?
[SPEAKER_03]: What am I?
[SPEAKER_03]: Neither Satwik nor Rajasik nor tamasik.
[SPEAKER_03]: I am that light, the vast blue sky in which these white fluffy clouds and the grey storm clouds arise and disappear.
[SPEAKER_03]: First, the discernment must be there.
[SPEAKER_03]: I am beyond the three-gonness.
[SPEAKER_03]: Otherwise, I am happy with Southvik manifestations.
[SPEAKER_03]: And I am upset with Rajasikwaktam's tamasik manifestations both outside and inside.
[SPEAKER_03]: That will be our condition.
[SPEAKER_03]: That is still better than being a predominantly Rajasikwaktam predominantly tamasikpers.
[SPEAKER_03]: person who enjoys the Satwik manifestation like you do, is a Satwik mind, person who does not enjoy the Satwik manifestation would be bored by Satwik, this is a straight, straight space, or what a yarn will say, nothing is happening, it is so boring, that person is a Rajasik mind.
[SPEAKER_03]: Solitude, a satvic mind will enjoy solitude and develop spiritually, grows spiritually in solitude.
[SPEAKER_03]: A Rajasic mind will suffer in solitude, in solitude, it's not to the liking of Rajasic mind.
[SPEAKER_03]: A tamasic mind will spiral downwards, will also love solitude because it's the left alone to sleep.
[SPEAKER_03]: You left alone without any effort, which is nice to be a vagabond, that self-destructive thermosick mind.
[SPEAKER_03]: Thermosick mind requires pressure, Rajasick mind requires channelizing, and Sathwik mind requires freedom, it is developed by itself, yes.
[SPEAKER_05]: So I made my name as Kiran, I'll come from Maryland and enjoy your lectures on YouTube.
[SPEAKER_05]: I've just been crazy.
[SPEAKER_05]: My question was, I understand these Gunas keep on bombarding you all day and night.
[SPEAKER_05]: But while fulfilling the responsibility towards my children, to my family, how do I control my, this flow of Gunas?
[SPEAKER_03]: that fulfilling the responsibility towards children, families, powers, your daily routine of the day.
[SPEAKER_03]: That is one way of controlling the Kona's.
[SPEAKER_03]: Notice, even if one is feeling sick or lazy or tired,
[SPEAKER_03]: Thomasic.
[SPEAKER_03]: You still have to get up and do the stuff which people were depending on you to do it did.
[SPEAKER_03]: So you have to push yourself from Thomas to Rajas, even if you don't like it.
[SPEAKER_03]: It's like a job.
[SPEAKER_03]: You have to turn up for the job, even if you will sick.
[SPEAKER_03]: If you have a responsibility which we have accepted, see how it helps us in spiritual growth, a responsibility.
[SPEAKER_03]: So, one turns up for the job, one shows up in spite of feeling thermosake or lazy or sick or not well today, still you have to perform because you have taken up the responsibility.
[SPEAKER_03]: Then from Rajas, suppose, yeah, I love doing it.
[SPEAKER_03]: But the kicks and blows which come in family life or in jobs after so much of sacrifice and effort, nobody appreciates the thing.
[SPEAKER_03]: Good.
[SPEAKER_03]: That forces us from Rajas to Saktva.
[SPEAKER_03]: Rajas is attachment, I have done so much for you, and I expect a little bit of gratitude, no, you will not get it.
[SPEAKER_03]: Then that helps us also to grow.
[SPEAKER_03]: Then I say, I have done it, it's a helpful for my spiritual growth.
[SPEAKER_03]: If you are grateful, good for you, it's good for your spiritual growth.
[SPEAKER_03]: If you're not grateful, you'll learn in time.
[SPEAKER_03]: So our daily responsibilities, they help us.
[SPEAKER_03]: Now, they will help us only when it is in the midst of it set in a structure of spiritual practice.
[SPEAKER_03]: My goal is to transcend the three gunners.
[SPEAKER_03]: My goal is to become enlightened.
[SPEAKER_03]: And therefore, not only will I do my work, I look up to the family, I'll do my job, but my job and the family is not the end all of my life, not at all.
[SPEAKER_03]: They are part of my spiritual journey.
[SPEAKER_03]: Spiritual journey is bigger, bigger than family, bigger than children, bigger than job, bigger than even our own physical existence.
[SPEAKER_03]: That has been going on before the family came, before the job came, before even this birth came, my spiritual journey is going on and it will go on until you are transcendent to three-gooners.
[SPEAKER_03]: So, the three-gooners help us.
[SPEAKER_03]: That's the song here and understanding of Prakriti.
[SPEAKER_03]: Prakriti helps us, it's like a pressure cooker to, for our, it cooks us nicely, for our spiritual growth.
[SPEAKER_03]: the three gunners help us.
[SPEAKER_03]: They are not really against us.
[SPEAKER_03]: It is when we do it knowingly with the help of the science of the three gunners and the witness of the three gunners and I use the three gunners for my spiritual development.
[SPEAKER_03]: Then things are working as they are intended to.
[SPEAKER_03]: If I do not know myself as the witness of the three gunners, I do not know myself as the vast blue sky.
[SPEAKER_03]: I think I am the fluffy
[SPEAKER_03]: bumpy grey clouds, then I am asking for trouble because those clouds will come in life.
[SPEAKER_03]: But there is no life where some rain doesn't fall.
[SPEAKER_03]: So, I am the witness, the world, body, mind, people, these what I am experiencing is the play of three corners.
[SPEAKER_03]: This will help you.
[SPEAKER_05]: Thank you so much.
[SPEAKER_03]: Thank you.
[SPEAKER_03]: Yes.
[SPEAKER_03]: have to be aggressive.
[SPEAKER_04]: Pranamsamji.
[SPEAKER_04]: So we hear about the state-of-pregnant in Chapter 2.
[SPEAKER_04]: I was wondering if these two are describing the same realized state from different angles.
[SPEAKER_03]: Absolutely.
[SPEAKER_03]: Absolutely.
[SPEAKER_03]: In fact, the commentator here has said,
[SPEAKER_03]: When he introduces Krishna's answer in the 22nd verse, Siddhaprakrasyaka varshaityadeena dithya dhyaya prishitama piddhattu tarama piddhattu tarama piddhattu Although the question has been asked by Arjuna in the 2nd chapter, what is the characteristic of a Siddhaprakjaya?
[SPEAKER_03]: And although the answer has been given by Krishna in the 2nd chapter, that's what he's saying.
[SPEAKER_03]: Again, Puneha, Vishayeshabh, Vishayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichayeshabh, Vichay
[SPEAKER_03]: what are by what characteristics, what are their actions like, what how do they set, how do they engage with the world.
[SPEAKER_03]: And here the question is that the one who has transcended the three corners, what is the, how does it feel like internally and how do they behave externally and how does one become free of the three corners?
[SPEAKER_03]: Same question, in different format, same and answer is also in principle the same but described in a different way.
[SPEAKER_03]: One question
[SPEAKER_01]: Namaste Mahmaji.
[SPEAKER_01]: My name is Shrayans.
[SPEAKER_01]: My question is concerning the Gunas and Dharmah.
[SPEAKER_01]: So last time we spoke about the three Gunas and you broke down Rajogra into two types of Rajas one is that which develops because of Raga and the other one which sort of comes out more naturally from you without any effort.
[SPEAKER_01]: activity, activity is that activity more or less your Dharmā is that what the Jiva is supposed to accomplish in this life is that the purpose and the path that one must walk and is there any clarity you can share on this?
[SPEAKER_03]: Yes.
[SPEAKER_03]: The purpose is always enlightenment, God realization and so the path is that which will those activities which will take us closer to our enlightenment.
[SPEAKER_03]: And that includes everything, just as I said, a job, a family, it can help us in spiritual life.
[SPEAKER_03]: It can impose a discipline on us, the Tamasik person will become Rajasik, the Rajasik person will be forced to evolve into Sathua, because of the same circumstances, if there is a spiritual motive.
[SPEAKER_03]: If there is no spiritual motive, the Tamasik person may become an addict or self-destructive.
[SPEAKER_03]: Rajasik person may become more entangled with the world and more caught up in some sorrow.
[SPEAKER_03]: These things may happen.
[SPEAKER_03]: So, yes.
[SPEAKER_03]: So, all those activities which take us towards enlightenment, that is our, that's the plan for us.
[SPEAKER_03]: It's a very broad way of speaking, of course.
[SPEAKER_03]: Practically, you will see morality where the teachings of the Gita, the spiritual texts, they all teach us what we should do.
[SPEAKER_03]: These teachings are there in all these texts in the Gita, in the openishas, in ethical life,
[SPEAKER_03]: These are general teachings, we do not have to be really worried about what am I supposed to be doing.
[SPEAKER_03]: What am I supposed to be doing?
[SPEAKER_03]: Ethics tells you what I am supposed to be doing.
[SPEAKER_03]: The Gita open is usually tell us what are we are supposed to be doing, specifically if you want to be enlightened.
[SPEAKER_03]: Good, I will wrap it up now, wait for a minute, they will come with the basket.
[SPEAKER_03]: Om Shanti, Shanti, Shanti, Harihi, Om Tatsat, Sri Ramakrishna, Luparnamastu.
[SPEAKER_03]: Gunathita and Mano-Nasha, no Mano-Nasha is absorption, Samadhi, the ability to be absorbed.
[SPEAKER_03]: First is clarification of the reality knowing that I am Brahman and can I center the mind and be absorbed in that in actual Samadhi that is one meaning of Mano-Nasha.
[SPEAKER_03]: Another meaning of Mano-Nasha is the falsification of the mind.
[SPEAKER_03]: I am the vast blue sky and the mines, the thoughts in the mind are like those clouds.
[SPEAKER_03]: Then also that is monone, equal to monone asha.
[SPEAKER_03]: Monone asha is if you translate it as an alarming sounding destruction of the mind.
[SPEAKER_03]: So, it is not really destruction of the mind, it is control of the mind, mastery over the mind, mind management, that is really monone asha, yes, thank you.