The Axe of Non-Attachment | Cutting Through Illusion || Swami Sarvapriyananda

[SPEAKER_00]: Oh, ma, sath, gamayah, tamas, oh, ma, jyotir gamayah, mrityur, ma, amritam gamayah, oh, shanti shanti hishanti hishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishishish
[SPEAKER_00]: Ome, leaders from the unreal to the real, leaders from darkness to light, leaders from death to immortality, Ome, peace, peace, peace.
[SPEAKER_00]: Namaste, good morning, happy Easter.
[SPEAKER_00]: Yesterday's especially auspicious day in the Christian calendar, it's actually the most important day in Christianity.
[SPEAKER_00]: Christmas is more popular, but Easter is much more significant in spirituality.
[SPEAKER_00]: It's the sort of the cornerstone of Christian theology, let's say.
[SPEAKER_00]: So on Friday, good Friday, that's the day when Jesus was crucified, and then entombed, and then he comes out from the tomb that breaking open of the tomb, that is the Easter egg.
[SPEAKER_00]: You know, that's the symbolism of the Easter egg.
[SPEAKER_00]: Actually, that's the origin of the Easter egg.
[SPEAKER_00]: Yeah, that's the idea behind the Easter egg.
[SPEAKER_00]: And on this day, the idea is that Jesus rose to show immortal life.
[SPEAKER_00]: That is the promise of Christianity and the promise of every religion.
[SPEAKER_00]: Every religion, the common characteristic of every religion, what makes a religion a religion, and not material or secular, is this claim that death is not the end.
[SPEAKER_00]: that there is an existence and indeed an eternal existence and immortal life.
[SPEAKER_00]: So in Vivekananda there was a fond of coating from the Upanishads.
[SPEAKER_00]: When you talked about what Vedanta teaches is tamayava viditva at the Mrittyumayati, knowing that or realizing that one goes beyond death.
[SPEAKER_00]: Every religion that is this common golden thread running through every religion that you can overcome death We can overcome suffering.
[SPEAKER_00]: We can overcome limitation that a higher spiritual life and everlasting life is possible That is what is on offer
[SPEAKER_00]: The reason we have this subject this morning, the acts of non-attachment detachment, yes, we are studying in the Bhagavad Gita and the 15th chapter of the Bhagavad Gita, there is a beautiful phrase which comes.
[SPEAKER_00]: Asang Gashastrae, Nadhrae, Nadhrae, Nadhrae, Nadhrae, Nadhrae, Nadhrae, Nadhrae, Nadhrae, Nadhrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadrae, Nadra
[SPEAKER_00]: it is conceived of as in a certain sense we are already immortal because when we die that's not the end you're born again and they're old joke you know where Hindu meets and Evangelical and the Evangelical says I'm a born again Christian and Hindu says I'm a born again and again and again and again and again and again but that is not good news that is not good news because
[SPEAKER_00]: That kind of immortality leads from death to death.
[SPEAKER_00]: It's a life full of limited existence.
[SPEAKER_00]: You have born as Krishna says in the Gita, Jata says he drove over to.
[SPEAKER_00]: Certain is death for those who are born.
[SPEAKER_00]: And we'll say, we need that.
[SPEAKER_00]: Everybody's going to say, I wouldn't know.
[SPEAKER_00]: I don't need Krishna to tell us.
[SPEAKER_00]: But what comes next?
[SPEAKER_00]: You need Krishna to tell us.
[SPEAKER_00]: The next line is,
[SPEAKER_00]: So we continue in this existence in a series of these limited existences, birth and death.
[SPEAKER_00]: This was sort of axiomatic to Indian thought.
[SPEAKER_00]: All kinds of religions, philosophies, and India except the materialists, the charwarkas.
[SPEAKER_00]: All other schools of thought within Hinduism, outside Hinduism, they all believed in multiple births.
[SPEAKER_00]: That we have existed earlier and we're going to keep on existing and this is not good.
[SPEAKER_00]: Because,
[SPEAKER_00]: Why it can get better?
[SPEAKER_00]: It can get better.
[SPEAKER_00]: You can also get worse.
[SPEAKER_00]: And indeed, that's what has happened to us.
[SPEAKER_00]: Change time in memory.
[SPEAKER_00]: Scotton, better, it's gotten worse.
[SPEAKER_00]: and then we spirituality comes with this promise that there is an end to this cycle and there is some higher eternal, much better existence possible.
[SPEAKER_00]: This is broadly speaking, each of the schools has its different take on it.
[SPEAKER_00]: In the Bhagavad Gita, this is, this cycle is
[SPEAKER_00]: depicted as the street upside down tree, a great tree which is upside down, its roots are above, above in the sense not physically above in the stratosphere, Artemis moon mission and not in that sense above, but above in the sense of it is rooted in the ultimate reality in Brahman.
[SPEAKER_00]: But it's manifested here in our lives, and it is propelled by karma.
[SPEAKER_00]: Because of cause and effect, causality is the frail, which propels this life, which contains this tree.
[SPEAKER_00]: Now, we are forced from birth to death and death to birth because of our karma, our past karma.
[SPEAKER_00]: And freedom from this limited existence is the goal of all these schools of Indian Sart, Hinduism and all the, including other Buddhism, Sikhism, Jainism, etc.
[SPEAKER_00]: And what do you do with this tree of Samsara?
[SPEAKER_00]: If you cut it down, and you cut it down with this sharp axe of Asang Gashastur, the axe of detachment of non-attachment.
[SPEAKER_00]: In fact, I have sometimes quoted one of my favorite passages from the imitation of Christ.
[SPEAKER_00]: He stirs is reminded of that, one way in which Christ was understood by, say, Vivekananda, and us is usually not a way that Christians portray Christ, is the Christ of renunciation.
[SPEAKER_00]: Vivekananda called him the Master Sanyasi.
[SPEAKER_00]: Renancy it.
[SPEAKER_00]: That's not a language, but it's popular or understood or appreciated here in the West.
[SPEAKER_00]: But just think about it this way.
[SPEAKER_00]: Just struck me yesterday.
[SPEAKER_00]: I've quoted this from the imitation of Christ more than once.
[SPEAKER_00]: There it is sort of imagined that the disciple is asking Christ, how do I get peace?
[SPEAKER_00]: And the answer that Christ gives are four things.
[SPEAKER_00]: If you want peace, my son, do these four things.
[SPEAKER_00]: One, always seek to have less rather than more.
[SPEAKER_00]: two, always seek to be last rather than first.
[SPEAKER_00]: Always seek to do the will of another rather than your own.
[SPEAKER_00]: And finally, the greatest of all, in all things learn to recognize and accept the will of God.
[SPEAKER_00]: I was thinking, think about these four in terms of renunciation of detachment, of letting go.
[SPEAKER_00]: All of these are renunciation.
[SPEAKER_00]: That's the key to all these four instructions.
[SPEAKER_00]: See,
[SPEAKER_00]: In matters of consumption, credit, popularity, going ahead, pushing ahead of others, seek to be less rather than, first, let others enjoy, renunciation, even greater, in matters of opinion, let the will of another be done rather than my own renunciation, there's a great renunciation, it's a subtle form of renunciation, let go.
[SPEAKER_00]: What difference does it make?
[SPEAKER_00]: Maybe my opinion is better than yours.
[SPEAKER_00]: It leads to mostly leads to quarrel is not on matters of principles or mostly on matters of opinion.
[SPEAKER_00]: And so maybe my opinion is better than yours.
[SPEAKER_00]: The choice I'm making is better than yours.
[SPEAKER_00]: But it's just people when what we say in India on this beast 1920 19 or 20 little difference and maybe your mind is a little better than yours.
[SPEAKER_00]: Doesn't matter.
[SPEAKER_00]: We go with your opinion.
[SPEAKER_00]: And finally, the greatest renunciation of all, the whole renunciation, the surrender, what is called sharanagat in Vedanta, surrendered to the Lord.
[SPEAKER_00]: That is the greatest renunciation of all.
[SPEAKER_00]: It is, it is dying, not mine, vow, not me.
[SPEAKER_00]: So the key here is renunciation, actually.
[SPEAKER_00]: Sri Ramakrishna put it very well.
[SPEAKER_00]: He said, the parable of the three friends, they were drunk, they were going back home at night.
[SPEAKER_00]: So they got on a boat, they have to cross the river and they rode and rode and rode.
[SPEAKER_00]: In the morning they found you were exactly where they had started because they had forgotten to untie the boat.
[SPEAKER_00]: So if to untie the boat on a spiritual journey,
[SPEAKER_00]: Swami Vivekananda explains this very well.
[SPEAKER_00]: He says, renunciation is the turning point in all the yogas.
[SPEAKER_00]: This is never for nothing, always the lower for the higher.
[SPEAKER_00]: It is foolishness to think that we'll give up everything for what?
[SPEAKER_00]: No, just give up.
[SPEAKER_00]: I don't want anything.
[SPEAKER_00]: Why?
[SPEAKER_00]: I don't like anything.
[SPEAKER_00]: I'm sort of depressed.
[SPEAKER_00]: That's depression.
[SPEAKER_00]: That's not spirituality.
[SPEAKER_00]: In fact, the beginning of the Bhagavad Gita, the first chapter is called the Yoga of Arjuna's depression.
[SPEAKER_00]: So depression, yoga.
[SPEAKER_00]: It starts with that.
[SPEAKER_00]: I don't like this, Arjuna starts with this, I see no point in any of this, that's wisdom.
[SPEAKER_00]: There's no point in the world.
[SPEAKER_00]: The activities of the world, there is no point in the world for these activities.
[SPEAKER_00]: What we are doing in the world, for the world is no point there.
[SPEAKER_00]: There must be some transcendent point to all of this, some higher purpose to all of this.
[SPEAKER_00]: And then starts the teaching of the Bhagavad Gita.
[SPEAKER_00]: So Vivekanthi says, the turning point in the yoga comes with this renunciation.
[SPEAKER_00]: Without renunciation, the yoga's also all spiritual paths, all spiritual practices will be again turned and pressed in service of our material world.
[SPEAKER_00]: Meditation.
[SPEAKER_00]: The goal of meditation is enlightenment.
[SPEAKER_00]: Some are the God realization, self-realization, Nirvana.
[SPEAKER_00]: That is the purpose of meditation in Hinduism, you know, yoga, Vedanta, Buddhism, Jainism.
[SPEAKER_00]: That is the purpose of meditation.
[SPEAKER_00]: But if that purpose is not there, then what does it become?
[SPEAKER_00]: Mindfulness for a little piece of mind, stress-busting.
[SPEAKER_00]: I remember I was invited to give talks at a corporation in India and the HR person who organizes these talks, he had no time for the talk of course, he just set me up in any event, he's too busy to attend those talks and the people in the in the company who heard the talk afterwards, he came to give a vote of thanks, the HR manager came back and he's taken all of that all the yoga, Vedanta, Bhakti, whatever they're talking about.
[SPEAKER_00]: He said, now that you've heard so Amiji, I'm sure we can all achieve our productivity
[SPEAKER_00]: See, that is spirituality in service of materiality.
[SPEAKER_00]: Now, renunciation is the turning point in all the yogas.
[SPEAKER_00]: The recognition that there is a transcendent purpose.
[SPEAKER_00]: To put it in theological language that God exists, it's real.
[SPEAKER_00]: It's not just the way of language.
[SPEAKER_00]: There is a spiritual purpose.
[SPEAKER_00]: God does exist.
[SPEAKER_00]: God can be realized.
[SPEAKER_00]: God can be experienced.
[SPEAKER_00]: Self-realization is possible.
[SPEAKER_00]: Brahma-Gyana is possible.
[SPEAKER_00]: Not only possible.
[SPEAKER_00]: That is the ultimate goal and the goal and purpose of all existence.
[SPEAKER_00]: So, we will make on the shows how the, how renunciation is the turning point in each of the yoga.
[SPEAKER_00]: all our work usually is done for selfish purposes.
[SPEAKER_00]: I mean mine.
[SPEAKER_00]: That's why I work.
[SPEAKER_00]: Now that is renounced.
[SPEAKER_00]: Now work will go on.
[SPEAKER_00]: That's what was Krishna's teaching to Arjuna.
[SPEAKER_00]: Yes, you don't want to fight this battle for yourself.
[SPEAKER_00]: Fish gains anymore.
[SPEAKER_00]: Now you have to fight this battle for ethical and spiritual reasons.
[SPEAKER_00]: So work will go on, but it becomes, now it becomes a great work in the service of humanity in the service of God, no longer in the service of this body mind, let's what's called giving up selfishness.
[SPEAKER_00]: So that's the turning point which turns karma into karma yoga, action everybody does.
[SPEAKER_00]: In India, it's a style to use to be.
[SPEAKER_00]: Nowadays, maybe not used to be.
[SPEAKER_00]: We used to be big newspaper advertisements when some big industrialist passed away.
[SPEAKER_00]: So a very rich man who had many factories of whatever.
[SPEAKER_00]: So he was a great karma yogi.
[SPEAKER_00]: No, no, no, no, he was a great karma.
[SPEAKER_00]: is a great worker.
[SPEAKER_00]: Yes, he achieved stuff in his life, but probably it was for himself and his family and his business concerns.
[SPEAKER_00]: Now, that person may have been a karma, you don't know.
[SPEAKER_00]: It's an internal attitude.
[SPEAKER_00]: So, if at one point, many people become at one point, you will see super rich people, especially a place like New York or America to become charitable.
[SPEAKER_00]: Philanthropist, this city, the big institutions are built by on philanthropy.
[SPEAKER_00]: So people, it is a sign of maturity, even philanthropic can be worldly.
[SPEAKER_00]: It can be for my recognition, I need, you know, you have to put my name or my family's name up there, or it could be if I gave this is the old religious idea, I will go to heaven after death, but give all that up, all selfish concern, and work, seeing the divinity everywhere in service of God, or in just doing good for the sake of good service of humanity, then it becomes karma yoga.
[SPEAKER_00]: our desires flow out in a hundred streams or thousand streams into the world.
[SPEAKER_00]: When all those desires are collected and taken away from the world and becomes one almighty love for the divine, then it becomes bhakti yoga.
[SPEAKER_00]: It is the same force which we spend unconcerned in the world.
[SPEAKER_00]: I want this, I want that and this is how I define my life.
[SPEAKER_00]: Amazon shopping car, I'm caught shopping cart, this is the things which I want to buy, or I want in my life.
[SPEAKER_00]: Now, remove all that and the same I want remains, I want remains.
[SPEAKER_00]: But now in place of all those things we put God, Self-realization, God-realization.
[SPEAKER_00]: So that I want, now instead of desire, it becomes bhakti, love of God.
[SPEAKER_00]: That's a great renunciation.
[SPEAKER_00]: all once worldly projects and desires for God realization.
[SPEAKER_00]: And then, remember, in all of this, it's not, we are not saying that you have to give up the world.
[SPEAKER_00]: That's exactly the mistake that Arjuna made.
[SPEAKER_00]: When Krishna taught him Vedant in the second chapter in response to his depression, Arjuna said, well, that's great.
[SPEAKER_00]: I want this self-realization God-realization.
[SPEAKER_00]: That's what I'm saying.
[SPEAKER_00]: I'll give up all what I'm doing and I'll pursue this.
[SPEAKER_00]: And Krishna said, no, no, no, no.
[SPEAKER_00]: What you are doing right now, you continue to do that.
[SPEAKER_00]: But in an, you reimagine it in a new way.
[SPEAKER_00]: everything that we do in life.
[SPEAKER_00]: As long as it is above a certain level of ethics, it can be spiritualized.
[SPEAKER_00]: If it is utterly openly unethical, then it cannot be spiritualized.
[SPEAKER_00]: But otherwise, almost every other thing that we do, it can be directed as karma yoga or as worship of God.
[SPEAKER_00]: So bhakti is when the renunciation of material desires and take that same force and
[SPEAKER_00]: Rajayoga, the way of meditation, there even greater renunciation is called, what does the meditative do?
[SPEAKER_00]: The one who is seeking a self-realization, yoga, step-to-vritingerodha, cessation of mental width is the waves of the mind, is yoga, potentially defines.
[SPEAKER_00]: The yogi, great renunciation, eyes want to see, and the yogi says, I will not see.
[SPEAKER_00]: Here's one to hear.
[SPEAKER_00]: No.
[SPEAKER_00]: The tongue wants to taste, or the nose wants to smell, or the fingers hand wants to touch and grasp.
[SPEAKER_00]: No.
[SPEAKER_00]: No sensory experience.
[SPEAKER_00]: The mind wants to chatter away continuously, think this and that.
[SPEAKER_00]: Stop.
[SPEAKER_00]: Memory wants to remember and dwell in the past.
[SPEAKER_00]: Stop.
[SPEAKER_00]: A mind what is to project fears and expectations and anxieties into the future, stop all of that, what a great, great renunciation, stop all objective experience and in the silence of meditation, the transcendent becomes evident.
[SPEAKER_00]: That is the claim of the way of meditation, but look at the renunciation there.
[SPEAKER_00]: and then Ganyoga of course the greatest of renunciation from the very beginning up to say this entire universe, including body, mind, all our appearances, that in which it appears is the reality.
[SPEAKER_00]: So this is applying the acts of non-attachment.
[SPEAKER_00]: Something that Sri Ramakrishna makes clear here, remember this is positive, not negative.
[SPEAKER_00]: Often, when we talk about detachment, in spiritual life, people, it's a natural mistake to be.
[SPEAKER_00]: We start in struggling to give up selfishness, struggling to give up desires, struggling to stop the mind of thinking of this and that.
[SPEAKER_00]: Saddam Krishdis is not on a simple suggestion, don't do that, you will get stuck.
[SPEAKER_00]: Rather turn your attention towards what you are seeking.
[SPEAKER_00]: When you face the sun, the shadow will be behind you.
[SPEAKER_00]: Don't try to push the shadow away.
[SPEAKER_00]: You will fight with the shadow shadow will be right there in front of you.
[SPEAKER_00]: So Sriramakrishna says that as you go towards the, towards Benaras, calcatized left behind.
[SPEAKER_00]: It's a beautiful example because he was talking in Calcutta, to people in Calcutta.
[SPEAKER_00]: So for Calcutta, the idea was this is some Sara and Banaras is the Holy City.
[SPEAKER_00]: So the more you move towards Banaras, automatically Calcutta has left behind.
[SPEAKER_00]: Another example he gave which is not applicable here because he said, more you move towards the east, the west is left behind.
[SPEAKER_00]: So here repeat will might be misinterpreted.
[SPEAKER_00]: But it means the same thing, the more you move towards God realization, self-realization,
[SPEAKER_00]: automatically this renunciation it is automatic.
[SPEAKER_00]: If the renunciation is not there then we are not moving forward.
[SPEAKER_00]: And always remember it is always giving up the lower for the higher.
[SPEAKER_00]: Very correct, there was a fond of coating.
[SPEAKER_00]: The A. G. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I. I.
[SPEAKER_00]: So, movement towards the positive, I was reading Shankaracharya's commentary on this line in the Bhagavad-gita, Asang Gashastra, in Adhrayana Chitua, cutting, firmly cutting, cutting aside this tree of some sort of the sharp acts of non-attachment of detachment, Shankaracharya says, there itself.
[SPEAKER_00]: What is this asanga-sastra, what is asanga, non-attachment, detachment, detachment from what?
[SPEAKER_00]: She says, location, putration, withtation, uthaya, rising above the three powerful desires, the desire for, literally, if it is a translate, putration, desire for children.
[SPEAKER_00]: bittation, a desire for wealth and acquisition.
[SPEAKER_00]: Location of desire for heavenly words.
[SPEAKER_00]: So this refers to three things in Hinduism, the goals of life, Dharma, Takama, Kama, pleasure, sensuous pleasure around.
[SPEAKER_00]: And that is all summarized as the children, the desire for children or perpetuation in this
[SPEAKER_00]: And then the next one, Artha means acquisition.
[SPEAKER_00]: And that is summarized as Vithayshana.
[SPEAKER_00]: And then the Dharma, Dharma is generally ethics in religion, which is a technical meaning in the goals of human life.
[SPEAKER_00]: The technical meaning was doing ritualistic worship, the yagghas of the Vedic times, the Karma Kanda, in order to attain heaven after death.
[SPEAKER_00]: And those are remember temporary heavens.
[SPEAKER_00]: He'll be back again.
[SPEAKER_00]: So there was one Swami, Nishrishamendaji.
[SPEAKER_00]: He started the Vedanta work in South Africa, many, many decades, more than 100 years ago.
[SPEAKER_00]: Now, he had this remarkable way of teaching Vedanta, with parables and stories, I never met him, but I've read some of that, what he is to teach.
[SPEAKER_00]: He came to the United States to have seen met some senior devotees who and senior monks who met him.
[SPEAKER_00]: But it is remarkable way of teaching Vedanta and you will see immediately how.
[SPEAKER_00]: This idea of heaven in Hinduism, Buddhism, the Indian idea of heaven, multiple heavens are there.
[SPEAKER_00]: You can go and come back and they are also we are propelled by our karma.
[SPEAKER_00]: We go there and come back.
[SPEAKER_00]: A lot of good karma, you get to go to heaven for a while.
[SPEAKER_00]: You can go and stay in Hilton as long as your reservation is there.
[SPEAKER_00]: And then you have to leave now.
[SPEAKER_00]: So he said, when I come from South Africa to India in those days, it was in the 1950s or 60s, I book a ticket at that time, air in India, you fly from Johannesburg or something to Mumbai.
[SPEAKER_00]: And then when I go, I'm assured by this lady, the air host is come, come, this is your seat.
[SPEAKER_00]: Now, this is literally almost literally a translation from the Vedas.
[SPEAKER_00]: This is that the after performing Vedic rituals at the end of a pious life when this ritualistic worshipper dies.
[SPEAKER_00]: There are heavenly beings who say, come, come, come.
[SPEAKER_00]: This is the heaven that you have earned.
[SPEAKER_00]: So like that, come, come, this is your seat.
[SPEAKER_00]: And then you sit down there.
[SPEAKER_00]: And then you fly, go higher and higher and higher in the high heavens, you fly.
[SPEAKER_00]: And then they will show you in those days they used to have a big screen in the aeroplane where you could see them, not your personal screen there, you could see, they will show you a movie.
[SPEAKER_00]: And then the ladies will come and serve you food and drinks.
[SPEAKER_00]: It's all like sort of a description of heaven you find.
[SPEAKER_00]: And you're saying, well, this is the life, wonderful.
[SPEAKER_00]: And then Jay, say, we have landed in Mumbai.
[SPEAKER_00]: It's a 100% humidity and 100 degrees outside.
[SPEAKER_00]: Thank you for flying with you.
[SPEAKER_00]: No, no, I want to stay here.
[SPEAKER_00]: No, thank you for flying, fly again with us later on.
[SPEAKER_00]: By, down you go, back to the earth, then you have to earn more credits, karma credits, and then by next ticket back to heaven.
[SPEAKER_00]: So Dharma is the desire, a technical meaning of Dharma, performing all these ritualistic worship to go to heaven, a temporary heaven.
[SPEAKER_00]: Giving up all these desires.
[SPEAKER_00]: Now, I add a little technical food footnote here, which is important to know.
[SPEAKER_00]: This desire, the way it is put, desire for children, desire for wealth and desire for heaven.
[SPEAKER_00]: In karma conduct terms, in Vedic terms, it is not literally the desire for children or wealth, it is basically the desire for higher births.
[SPEAKER_00]: So, the idea of the child will perform your funeral
[SPEAKER_00]: So based on that merit, you will be propelled to a human birth next life, a good human birth.
[SPEAKER_00]: So that's the desire for child is also a desire for a human birth next time.
[SPEAKER_00]: And the wealth will be used for performance of these way the rituals, which will propel you to the higher heavens after death.
[SPEAKER_00]: And there is also certain performance of meditations which will take you to the highest heaven Bramma Lokha from which also again you will come back.
[SPEAKER_00]: So these are three kinds of desires wanting three kinds of worlds.
[SPEAKER_00]: The world of the humans next but I'll be a human but back here in between the world of the ancestors I'll go to the heavens where my ancestors are dwelling
[SPEAKER_00]: Or if you are a particularly pious performer of these rituals, you go to the highest possible heaven, the Bremma-Loka, which is called Devaloka, and you come back from there also, and all of this Shankaracharya in half a sentence he says, arising from all of this, a very beautiful word, arising from all three of these.
[SPEAKER_00]: This is called Asunga Detachment, it is a mental attitude, change in mental attitude, arising from all of these to do what positive, not just arise, I don't want all of this, then I just want it to stop, there is this interview of 105 year old lady on her birthday, I saw the interview on TV, I mean on this YouTube interview and they asked her,
[SPEAKER_00]: So it's your birthday, so what are you thinking?
[SPEAKER_00]: What would you like or what are you thinking about?
[SPEAKER_00]: And she said, when will it stop?
[SPEAKER_00]: She wants to die, that's enough.
[SPEAKER_00]: It says enough, 105 birthdays.
[SPEAKER_00]: When will it stop?
[SPEAKER_00]: So we wanted to stop, all right, but for what?
[SPEAKER_00]: For what?
[SPEAKER_00]: a higher purpose.
[SPEAKER_00]: And Shankaracharya says Paramatma Abhimu Kikritya, that means turning towards the higher self, the supreme self towards God realization to your infinite nature.
[SPEAKER_00]: What Vivekantha quoted, knowing that one attains to immortality, one goes beyond death.
[SPEAKER_00]: So that is the detachment has these two sides.
[SPEAKER_00]: You rise from the goals which we have been pursuing till now.
[SPEAKER_00]: And there is a goal now.
[SPEAKER_00]: The goal is infinity, immortality, god realization, self realization, whatever sent Narendra-Nath to Ramakrishna searching, whatever sent Buddha out into the, you know, into the forests to seek immortality.
[SPEAKER_00]: And so on.
[SPEAKER_00]: So, those, that goal becomes my goal now.
[SPEAKER_00]: That is called, a song, a sasthrayna, dhrayna, sasthrayna, dhrayna, sasthrayna, dhrayna, sasthrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, dhrayna, d
[SPEAKER_00]: or one might continue in the world itself without any major distinction.
[SPEAKER_00]: However, internally these have has difference.
[SPEAKER_00]: Now, you define yourself as a spiritual seeker, as Sanskrit word Sathaka, a spiritual practitioner.
[SPEAKER_00]: You will have to change your Facebook status for it.
[SPEAKER_00]: And we all of us, the important thing is to note here is all of us are more or less there.
[SPEAKER_00]: The very reason that we come back here again and again to hear this message to hear Vedanta, to hear about bhakti spirituality is because we at some somewhere inside we want that.
[SPEAKER_00]: We just have to admit it to ourselves internally, this is what I want, this is who I am, I am a spiritual seeker, and externally what your karma is that will go on,
[SPEAKER_00]: so that we go on then.
[SPEAKER_00]: Now, let us take a deep dive into this cutting down the samsara with the help of the acts of non-attachment.
[SPEAKER_00]: What does this look like?
[SPEAKER_00]: Deep, a deep look into it.
[SPEAKER_00]: In two ways, the way of bhakti and the way of ghana, the way of devotion and love and the way of self-knowledge.
[SPEAKER_00]: What are we investigating, investigating this, applying this sharp acts of detachment or non-attachment?
[SPEAKER_00]: The original verse there, the next line is important, a song in the Shastra in the Rireena Sittua, having cut a sander, this tree of samsara and stops there.
[SPEAKER_00]: So having, it's a continuance then, when you want to know what comes next.
[SPEAKER_00]: It says, that the Paramahar Gita-Dhyam, it says, now, next you must search, next you must search.
[SPEAKER_00]: For what?
[SPEAKER_00]: Tamil, Adhyam, Purusham, Prabhupada, Yatap, Prasvita, Prasvita, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prabhupada, Prab
[SPEAKER_00]: Ta-da-pa-dam-ta-parimar-gita-bhyam-esmin-gata-na-nevert-tanti-bhu-ya-tame-y-vachadhyam-pulusham-propatti-yata-prabritti-prasrita-puran-y.
[SPEAKER_00]: That is the verse.
[SPEAKER_00]: You must one now must inquire much search after.
[SPEAKER_00]: This is the ancient search of God-realization, self-realization, up McGhiana-Mokshan, Irvana, that's search must start.
[SPEAKER_00]: What is that search?
[SPEAKER_00]: What we chanted just at the beginning of the session?
[SPEAKER_00]: Asatomasat gamaia leaders from the unreal to the real.
[SPEAKER_00]: Tamasoma jyotir gamaia from darkness to light.
[SPEAKER_00]: Mityur maamritam gamaia from death to immortality.
[SPEAKER_00]: That's such begins now.
[SPEAKER_00]: In the part of Bhakti, in the part of Gyanah, both, there are wonderful things to learn here.
[SPEAKER_00]: In the part of devotion first, and when I said devotion Bhakti, one thing must become clear here.
[SPEAKER_00]: There are two kinds of Bhakti in this world, one kind of Bhakti means devotion to God, love of God, faith in God.
[SPEAKER_00]: One kind is very common.
[SPEAKER_00]: It's easy to mistake it for that.
[SPEAKER_00]: One kind is very common in the world, which when people say, as sent to it, I believe in God.
[SPEAKER_00]: I go to the temple or the mosque or the church, and I believe in God.
[SPEAKER_00]: And they do, in some sense.
[SPEAKER_00]: And the whole purpose is why exactly what are you getting out of it?
[SPEAKER_00]: Oh, I get blessings, you know, my life goes well, children, money, health.
[SPEAKER_00]: Again, the same old Dharma Takama.
[SPEAKER_00]: Again, religion, and service of the world.
[SPEAKER_00]: Nothing wrong with it.
[SPEAKER_00]: Stigration also in the Gita says, those who want wealth, those who want protection, all of those are also devotees, where will the helpless person go except to God in the great struggle in life?
[SPEAKER_00]: It's a, you need a great support and religion gives that great support.
[SPEAKER_00]: It does.
[SPEAKER_00]: There's no doubt about it.
[SPEAKER_00]: But we are not talking about that devotion or that faith today.
[SPEAKER_00]: The faith we are talking about is the faith that the devotion, the love of God which comes after applying the acts of non-attachment to some sorrow.
[SPEAKER_00]: Now this great, what Vivekan the cause is great, love of God, the Almighty, one, all mighty love of God.
[SPEAKER_00]: That is my life for God, remember, the earlier one is God for my life, as a convenience to make my life better.
[SPEAKER_00]: But now it is my life for God, the purpose of my life is not the word, the purpose of my life is God realization.
[SPEAKER_00]: Now it becomes that.
[SPEAKER_00]: Now I search for that reality.
[SPEAKER_00]: So, this bhakti we are talking about.
[SPEAKER_00]: So, Ramakrishna is to call it Narodhiya bhakti.
[SPEAKER_00]: The bhakti taught by Narodh in the Narodh bhakti sutras.
[SPEAKER_00]: So, what is this applying of the acts of detachment in bhakti?
[SPEAKER_00]: Bhakti is a sweet path.
[SPEAKER_00]: It is a path of love and devotion.
[SPEAKER_00]: However, it is not easy.
[SPEAKER_00]: As you will see, there is one of the sutras, which says, Naradeyabhakti Sutra, it says, what happens when you get bhakti?
[SPEAKER_00]: Yat-prapya, na-vanchati na-show-chati, not du-esh-ti na-ramat-e, not sahib-havati.
[SPEAKER_00]: Naradeyabhakti says, having attained bhakti, this higher bhakti, this true love of God, love of God.
[SPEAKER_00]: What happens?
[SPEAKER_00]: One does not hanker,
[SPEAKER_00]: One does not hate, and one does not become engrossed in the world, Naramati.
[SPEAKER_00]: And one does not become super excited about changing, you know, getting favourable circumstances and changing my own favourable, that becomes the whole project of it, that is basically defines worldly life, getting favourable circumstances and changing my unfavourable circumstances.
[SPEAKER_00]: That does not become your main project, no size, that enthusiasm should be God-word, not enthusiasm, the world-word.
[SPEAKER_00]: Srikrishna, actually this sutra of Narada, this corresponds to a verse in the Bhagavad-gita.
[SPEAKER_00]: Whatever Srikrishna has said in that verse is exactly what Narada has put into this sutra.
[SPEAKER_00]: It is in the 12th chapter 17 verse.
[SPEAKER_00]: Yona Ristya Tina Dveshti, Nashodhya Tina Kangshateh, Shuvah Shuvah Parityagi Bhaktimadya Samyapriya.
[SPEAKER_00]: Srikrishna here defines the devotee hub, he approves.
[SPEAKER_00]: So this is from, we go straight to God, who is the, who is the true lover of God?
[SPEAKER_00]: Let's ask God, and what is God's opinion, the secretion says, that, that lover of God is the dearest to me, the one who does not hanker, nor grieve, does not hate, not gets engrossed in the world, delighted in the world,
[SPEAKER_00]: And it is not always concerned with gain and loss.
[SPEAKER_00]: Shubha, Shubha, favorable and unfavorable circumstances.
[SPEAKER_00]: Such a one is dear to you.
[SPEAKER_00]: Now you can see, it's exactly this thing which has been transferred into is sutra by Naratha.
[SPEAKER_00]: Let's dive into it and see how is applying the acts of detachment here.
[SPEAKER_00]: Narakang Shutti.
[SPEAKER_00]: Naratha says, now one Shutti, he uses the word not.
[SPEAKER_00]: Does not hanker.
[SPEAKER_00]: a big condition has been imposed here.
[SPEAKER_00]: If the Lord is in your heart, if you love God, we are not allowed to want anything else.
[SPEAKER_00]: That doesn't sound nice at all.
[SPEAKER_00]: But you see, it makes sense.
[SPEAKER_00]: It makes sense.
[SPEAKER_00]: If the Lord is present in my heart and my attention is towards
[SPEAKER_00]: a beautiful example is suppose you have invited a friend whom you consider a very dear you have to told that friend come to my house come to my house you have asked that friend again and again and he comes to your house this person has come to your house finally and you are happy his come you made him sit and be comfortable and all the time now you are looking at the window and
[SPEAKER_00]: You called me, I'm sitting here, all the time, what's, what's, what are you waiting for?
[SPEAKER_00]: My Amazon one day delivery was going to come, it's why it has not come yet.
[SPEAKER_00]: So what is important to you, your Amazon packet, not me?
[SPEAKER_00]: And that's just your friend.
[SPEAKER_00]: Imagine we have called God to the hardy-fime sincere about it.
[SPEAKER_00]: If I really honestly believe that God shines in my heart.
[SPEAKER_00]: All the time present here.
[SPEAKER_00]: How can I then spend my time hankering for whatever it is Amazon Prime or for a person or for a play?
[SPEAKER_00]: Yeah, I don't I don't have it in for Amazon Prime to damage I'm just using it as an example.
[SPEAKER_00]: for a person or a place or a food or anything in the world, anything anybody in the world, any better circumstance in the world, I want that, my heart is there, then my heart is not with the presence of the Lord, the dearest to me, the ruler of this universe, it's not a VIP, it's a
[SPEAKER_00]: The most important being in the universe is in my heart shining right now.
[SPEAKER_00]: Do I really believe it or not?
[SPEAKER_00]: If I believed it, I could, suppose a really important person comes to you.
[SPEAKER_00]: Maybe the dearest person in your life has been visiting you after a long time.
[SPEAKER_00]: All your attention will be on him on that person.
[SPEAKER_00]: We will not spend time doing other things as long as that person is there.
[SPEAKER_00]: God is always there in our hearts.
[SPEAKER_00]: No one chutney, that if you have that love for God and the presence of God, you feel the presence of God, one cannot hanker for anything in the world.
[SPEAKER_00]: It's not possible.
[SPEAKER_00]: It's contradictory.
[SPEAKER_00]: The heart is only one.
[SPEAKER_00]: So it's given there, it's true love means it's given to the Lord there.
[SPEAKER_00]: It will not look outside for anything.
[SPEAKER_00]: It'll find all its satisfaction, it's happiness there itself, in the Lord, in the presence of the Lord.
[SPEAKER_00]: Yes, you may be busy in a different way, is of worshiping the Lord.
[SPEAKER_00]: It could be ritualistic worship, it could be chanting, it could be serving the Lord in the form of the hungry or the poor.
[SPEAKER_00]: But it's all one thing, because
[SPEAKER_00]: The Danish philosopher killed Kegar, defines purity is loving one thing only, that's purity.
[SPEAKER_00]: One might object here, suppose that one thing is something very ordinary, gross in the world, then you will notice it will never be one thing.
[SPEAKER_00]: it gets scattered very soon.
[SPEAKER_00]: No one thing in the world can ever fulfill you.
[SPEAKER_00]: No one.
[SPEAKER_00]: No person, no relationship, no possession, no activity, no status, no power, nothing.
[SPEAKER_00]: It might engross us for a while, then it will release us and we will go in search of other things.
[SPEAKER_00]: as it's said in the New Testament, you cannot worship God and Maman together.
[SPEAKER_00]: For where your heart is there, your treasure will be also.
[SPEAKER_00]: Where my heart is, I know best, what am I thinking about?
[SPEAKER_00]: Where is my attention, where does it go automatically?
[SPEAKER_00]: And that means that's what I really concerns me, not what I say.
[SPEAKER_00]: Then the next thing is,
[SPEAKER_00]: not socially, does not grieve, does not sorrow.
[SPEAKER_00]: I have not got this, I have lost that, and so people sorrow for so many things.
[SPEAKER_00]: Ram Krishna said, so many people have seen, they cry buckets for their, you know, why for husband or children or for money, who cries for God?
[SPEAKER_00]: We are not allowed to cry for the world.
[SPEAKER_00]: There is a beautiful story of I think it was Srivasa, one of the disciples of Caitanya Mahaprabhu, very touching story, to what extent this does not sorrow can go.
[SPEAKER_00]: So in his house, Caitanya Mahaprabhu, you know, the Kitan, they organized the Vaishnavas, they will sing and they'll pray the drums and symbols and the Dharya Rama, Krishna and the devotees gather together,
[SPEAKER_00]: So, in his in evenings, they would gather the house of this devotee, and Chaitanya Murapu himself would come, and they would sing and dance and converts about God, sometimes late into the night, all through the night.
[SPEAKER_00]: That day, this poor devotee, his son had died, and he kept it secret, and the son's dead body in the in the house.
[SPEAKER_00]: He didn't tell anybody because he didn't want to disrupt or disturb the kingdom.
[SPEAKER_00]: And along with Mahaprabhu and the devotees, he sang and danced.
[SPEAKER_00]: All this heart was breaking.
[SPEAKER_00]: Narshoghity, you're not allowed to grieve.
[SPEAKER_00]: In the presence of the divine, why are you grieving for whom, for what?
[SPEAKER_00]: You might say that's very easy to say, but it's not at all easy to do.
[SPEAKER_00]: Yes, that is the struggle.
[SPEAKER_00]: That is the acts of detachment.
[SPEAKER_00]: We apply the acts of detachment to struggle.
[SPEAKER_00]: You will come because we are sticky.
[SPEAKER_00]: The samsara is sticky.
[SPEAKER_00]: Our our affections are there.
[SPEAKER_00]: Helplessly we are tied to the world.
[SPEAKER_00]: I mean, apply the acts of detachment.
[SPEAKER_00]: It will hurt.
[SPEAKER_00]: There's a very touching incident in the Gospel of Sri Ramakrishna.
[SPEAKER_00]: M, the answer of the Gospel of Sri Ramakrishna, he says about one gentleman who is to visit Sri Ramakrishna, devoted person.
[SPEAKER_00]: He's son had died.
[SPEAKER_00]: In those days, you know, even children would die, it was not unknown, there were many kinds of diseases.
[SPEAKER_00]: He's son had died.
[SPEAKER_00]: And that man would say, with front of Sri Ramakrishna bravely, he would say that, I am not worried about him.
[SPEAKER_00]: You know, he died taking the name of Rama, when he died, he took the name of Rama.
[SPEAKER_00]: He will be all right.
[SPEAKER_00]: I am not worried about him.
[SPEAKER_00]: But M writes very plain and he says, but we knew that this gentleman in solitude would be bitterly.
[SPEAKER_00]: So both are there.
[SPEAKER_00]: There's a human side and there is the tremendous effort to apply the acts of detachment.
[SPEAKER_00]: from the highest, the deepest of sorrows, losing a child, to the most trifling, not getting parking or something like that, you are not allowed to, you are not allowed to feel sad and you know feel unhappy, nauseous at the, if the Lord is shining in my heart, I shall not grieve, if God is shining in my heart, I shall not grieve.
[SPEAKER_00]: It's an insult to the Lord.
[SPEAKER_00]: Yeah, God is present, but I still have some grudges in complaints.
[SPEAKER_00]: It is all fine that God you have come, but one, two, three, four, these problems are still there.
[SPEAKER_00]: Then it is not the higher birthday.
[SPEAKER_00]: Then I am not truthful.
[SPEAKER_00]: It is now I want God to solve those problems for me.
[SPEAKER_00]: Maybe God will solve them.
[SPEAKER_00]: Maybe God will not solve them.
[SPEAKER_00]: But my devotion to God remains unchallenged.
[SPEAKER_00]: that Jagannathashtakam, Shankaracharya composed, they are at the very end, the devotee, Shankaracharya actually singing to the Lord Jagannathashtakam, that oh my Lord, remove this samsara, this endless ocean of samsara, as quickly, Jutataram.
[SPEAKER_00]: Nāshaya, Dhusataram, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, Asharam, As
[SPEAKER_00]: You must remove, you must rescue me from this, wipe out this debt of sin.
[SPEAKER_00]: In fact, I was reading upon the spiritual significance of Easter again.
[SPEAKER_00]: There are two significant, there are two points here.
[SPEAKER_00]: One is the promise of eternal life.
[SPEAKER_00]: So Jesus coming back from the dead and resurrection.
[SPEAKER_00]: The other promise is that forgiveness for our sins, in Vedantic terms that is the past debt of karma is removed, only an incarnation can do that.
[SPEAKER_00]: So, Shankaracharya, the re-singing to Lord Jaganath there, remove all of this, this samsara, born of the network of sins which I have spread out lifetime after lifetime.
[SPEAKER_00]: It is impossible for me to erase it, but you can do it in the twinkly.
[SPEAKER_00]: So Ramakrishna, somebody approaches Ramakrishna and says, but I mean, you are there, it's delightful that I find you, but I saw, you're not allowed to saw or grieve, this is I saw, I grieve, show to me.
[SPEAKER_00]: Why?
[SPEAKER_00]: Because of, I have committed a mountain of sins.
[SPEAKER_00]: And that stands as an insurmountable obstacle to spirituality.
[SPEAKER_00]: So your arm Krishna laughs since his arm, but it's a mountain of cotton, strike one match to it and it'll blaze up and burn just in a trice.
[SPEAKER_00]: That match is that knowledge, self knowledge, of beauty or the grace of God.
[SPEAKER_00]: And in an instant it will be gone.
[SPEAKER_00]: By ourselves, no, impossible, it's a mountain.
[SPEAKER_00]: No, show it.
[SPEAKER_00]: No, no, show it.
[SPEAKER_00]: You're not allowed to grieve, sorrow.
[SPEAKER_00]: You are not allowed to remember the means to delight in, to be engrusting.
[SPEAKER_00]: So we are not allowed to be engrusting some sorrow.
[SPEAKER_00]: What happens is, yes, I am spiritual and I want God realization.
[SPEAKER_00]: I want self-realization.
[SPEAKER_00]: I follow Advaita or Vedanta or Yoga or Buddhism or right.
[SPEAKER_00]: What are you doing all day long?
[SPEAKER_00]: Take an audit.
[SPEAKER_00]: 80% of my thoughts, apart from sleeping, 80% of my thoughts will be something in the world.
[SPEAKER_00]: Engrossed in that, this is a world of shining world, shining in the sense, it attracts our attention.
[SPEAKER_00]: It is designed to do that.
[SPEAKER_00]: The age of it is called a shining light which attracts form, eyes are attracted, sound, ears are attracted.
[SPEAKER_00]: Smell, taste, touch, and the mind spins its own fancies and we are trapped in that.
[SPEAKER_00]: the daydream spun out by the mind.
[SPEAKER_00]: The activities of the senses get trapped in that.
[SPEAKER_00]: And now we have another layer of that.
[SPEAKER_00]: There is virtual world of mobile phone, and then now AI is coming, all of that, to trap our attention.
[SPEAKER_00]: The most valuable currency, they have realized, the IT industry is realized.
[SPEAKER_00]: The most valuable currency in the world is your attention.
[SPEAKER_00]: They call it detention economy now.
[SPEAKER_00]: It's directly converted into money.
[SPEAKER_00]: If you pay attention, it becomes money for them.
[SPEAKER_00]: Not therefore, it's our attention, you have to take charge of, you have to take charge of our attention.
[SPEAKER_00]: Simone Wai, the beautiful book she has written, waiting for God, there she says, importance of concentration, she says, school studies are important for spirituality, she uses terms school study, she means school college or another education, which is important for spirituality and even more so if the study, the subject you are studying, you don't like it, then becomes even more important because she explains, it trains the power of
[SPEAKER_00]: For sustained period, days, weeks, months, and years, it takes to get a degree to do your PhD or whatever it is you're doing.
[SPEAKER_00]: It trains the power of attention, and that is, she says, becomes most valuable when you come to spiritual life.
[SPEAKER_00]: And we get engrossed, ramathim means we get engrossed in the world, even the word, engrossed, we can be very gross in the world.
[SPEAKER_00]: You're not allowed to do that.
[SPEAKER_00]: When, where should we, um, Ramanthi means, where should we take delight, where should we, in the Lord, in devotion, in worship, in prayer, in chanting, in meditation, in service, in philosophy, I mean, the births of the Self-realization, in all these ways.
[SPEAKER_00]: There's so many ways.
[SPEAKER_00]: But then the, um, the focus should be, our attention should be always on the Lord.
[SPEAKER_00]: This is a great
[SPEAKER_00]: If I say, I love you, but I never think about you.
[SPEAKER_00]: I never pay attention to you.
[SPEAKER_00]: I hardly spend any time with you.
[SPEAKER_00]: Something is wrong with you.
[SPEAKER_00]: That's the same.
[SPEAKER_00]: That's the same is there.
[SPEAKER_00]: I love humanity.
[SPEAKER_00]: It's just human beings I can't stand.
[SPEAKER_00]: Now, not I love God in the abstract, in the actual presence.
[SPEAKER_00]: And the price you pay for that, the world must drop away from us.
[SPEAKER_00]: Yes, there is a spectrum to it.
[SPEAKER_00]: It's not that it can happen all at once.
[SPEAKER_00]: And it takes time.
[SPEAKER_00]: No, Ramathi.
[SPEAKER_00]: Not Dwaesh T does not hate or does not become irritated or angry.
[SPEAKER_00]: Irritation, anger, hate, that again captures our mind.
[SPEAKER_00]: It's worse than becoming engrossed.
[SPEAKER_00]: Ingrossed actually is some kind of pleasure you're getting from the world.
[SPEAKER_00]: But it's becoming full of anger, hatred, dislike.
[SPEAKER_00]: What is the term they use now?
[SPEAKER_00]: Rage baiting.
[SPEAKER_00]: There on purpose they will give you some kind of title subject line on the video or online content which on purpose sensational which will make you very angry you might think that's counter intuitive why would I pay attention to know that anger draws our attention I want to see that and feel more angry what horrible people these are and done on purpose
[SPEAKER_00]: One might, people are discussing why all the news and all has become very strange in the last 15 pit.
[SPEAKER_00]: It's because of there is online platforms, they call it the race to the bottom of the brain stem, last greed, anger, these are the powerful motivators.
[SPEAKER_00]: So if I want your attention, they realize very quickly, if we want attention of people
[SPEAKER_00]: Everybody is providing content.
[SPEAKER_00]: There are videos, articles, everything is there.
[SPEAKER_00]: But there must be an emotional hook to it.
[SPEAKER_00]: You must make them greedy or passionate or angry or something like that.
[SPEAKER_00]: And then they will keep coming more and more.
[SPEAKER_00]: Then they get hooked to it.
[SPEAKER_00]: Not thirsty.
[SPEAKER_00]: One cannot hate.
[SPEAKER_00]: See, it's very simple.
[SPEAKER_00]: If there is love in my heart, really genuinely, I feel love for anybody or anything.
[SPEAKER_00]: At that time, hate cannot exist.
[SPEAKER_00]: You love and hate can exist, but not at the same time.
[SPEAKER_00]: If you feel a great genuine love for somebody at that time, a serious hatred for another person, which may be there, but it cannot arise at the same time.
[SPEAKER_00]: It must push out that love and then take its place.
[SPEAKER_00]: Nathweshty does not hate, does not dislike, does not irritate it.
[SPEAKER_00]: especially in bhakti, the God we worship, the divinity which is present in my heart, in the temple, is also present by our own philosophy Vedanta in the hearts of all living beings.
[SPEAKER_00]: How can I hate?
[SPEAKER_00]: It's like hating, loving here and hating the same being in another place.
[SPEAKER_00]: Then how?
[SPEAKER_00]: God is saying, if you have come to offer something and you have ought against your brother, leave your offering here and go and settle with your brother first, and then God otherwise God does not accept.
[SPEAKER_00]: If you have hatred, dislike, grudge against others, doesn't work because you see why from a Vedantic perspective that there is oneness in this universe.
[SPEAKER_00]: And this holding hatred for any reason at all is a deep denial of this oneness.
[SPEAKER_00]: not dreshti, not sahib hawati, utsah in Sanskrit or many Indian languages means enthusiasm.
[SPEAKER_00]: As looking up the etymology of enthusiasm, n thios to be filled with divinity.
[SPEAKER_00]: So, enthusiasm is a great power.
[SPEAKER_00]: It's like a divine power comes inside it.
[SPEAKER_00]: Behind every great achievement is an enthusiasm.
[SPEAKER_00]: But where that enthusiasm will lead us?
[SPEAKER_00]: It's a power, but the power should not lead us back to the world.
[SPEAKER_00]: That enthusiasm should be for God.
[SPEAKER_00]: Sikrishna explains in the Gita, Shuvā-shuvā parit-thiyāgi.
[SPEAKER_00]: This pursuit of favorable and unfavorable circumstances.
[SPEAKER_00]: I want to repair these circumstances and make it favorable to me.
[SPEAKER_00]: What is favourable unfavorable depends on who we are, what is our goal in life?
[SPEAKER_00]: If my goal in life is money, then the ups and downs of the stock market is favourable and unfavorable.
[SPEAKER_00]: It is favourable, it is unfavorable.
[SPEAKER_00]: If my goal is family, children, raising a family, then my favourable unfavorable will change again, depending on it's not so much the money, is it a good school district?
[SPEAKER_00]: Not how much am I earning, are the kids doing well, that's favorable.
[SPEAKER_00]: This favourable, unfavorable changes.
[SPEAKER_00]: For a yogi, what is favourable and unfeavorable?
[SPEAKER_00]: Unfeavorable is too much disturbance of the mind, movement, people, activities, favourable is silence, stillness for the yogi.
[SPEAKER_00]: The book that will laugh at that, book that will say what nonsense it in quietly.
[SPEAKER_00]: I will sing, I will dance, yes I will move, I will only move, I will dance.
[SPEAKER_00]: I will sing, not sit quietly, I will sing, I will chant, I will pray.
[SPEAKER_00]: favourable and favourable to keep changing, depending on what we want in life, where we are in life, and my even spiritual life, my particular paradigm of spiritual life, then favourable one favourable will change.
[SPEAKER_00]: So Shuvah Shuvah Parithyagi giving up this endless pursuit of arranging the world to make it more favourable to me in worldly circumstances.
[SPEAKER_00]: Yes, you can arrange it, work hard to make it favourable to yourself for your spiritual goal now.
[SPEAKER_00]: That is all right.
[SPEAKER_00]: So, this is the applying the acts of detachment to some sara, five things.
[SPEAKER_00]: Now, one chati, we are not allowed to want in the presence of the divine one to what, whom, why?
[SPEAKER_00]: We are not allowed to sorrow, all very difficult to regret to sorrow, to be unhappy, to miss something or somebody, those were the days, the song is there, no, no, no, this is the
[SPEAKER_00]: The Lord is in my heart, what they could be better?
[SPEAKER_00]: Spiritual person will always say, what is your best day today?
[SPEAKER_00]: Who is your best person?
[SPEAKER_00]: The person you are with?
[SPEAKER_00]: Because the divinity is right there, in that verse, in that form.
[SPEAKER_00]: What activity were you ready to like it, the best here?
[SPEAKER_00]: This is the best place, this is the best time, and you are the best person.
[SPEAKER_00]: Because God is right here.
[SPEAKER_00]: not those with the days.
[SPEAKER_00]: So, Narsho Chathik, you are not allowed to be, is nostalgic little bit one might think, once in a while you can take a look at a picture.
[SPEAKER_00]: People take so many pictures nowadays, photos, all the time, I wonder how many they see, almost maybe 19 9 percent they do not see themselves, they bother others, they keep sending it to others.
[SPEAKER_00]: Farward,
[SPEAKER_00]: I remember one monk in those days before mobile phones and cameras, so a monk, a young student who admired that monk, had taken a picture of me, a photograph of him, and I entered, happened in front of me and said, Mara, here, look, your picture, a nice picture has come and showed him, he took the picture and tore it apart in front of him and tossed it into the, he said, an object, listen.
[SPEAKER_00]: from there to now mobile phones and its a world of images, its a virtual world or dream world.
[SPEAKER_00]: Na shoshyoti, we are not allowed to be second to grieve.
[SPEAKER_00]: Third, not to be engrossed in the world.
[SPEAKER_00]: Fourth, not to hate, angry, rage, rage-bating, no.
[SPEAKER_00]: All those are deadly enemies of bhakti.
[SPEAKER_00]: And last, North Sahiba with you, do not be.
[SPEAKER_00]: What are you doing all day long?
[SPEAKER_00]: I'm seeing, I mean, I'll worship God, but first let me check, how the war is going.
[SPEAKER_00]: stock market is going.
[SPEAKER_00]: No, no, sorry about the first the lord.
[SPEAKER_00]: Then afterwards, if there is some time for something else in the world, fine.
[SPEAKER_00]: All right.
[SPEAKER_00]: I remember this Swami Virajan and the G, it's a story I heard.
[SPEAKER_00]: Swami T was here, He's Guru, Swami Virajan and the G. There was a young monk, this Swami Virajan Ji was the President of our order.
[SPEAKER_00]: There was a young monk who was excited about knowing the latest stuff in the world.
[SPEAKER_00]: Swami Virajan Ji never read a newspaper.
[SPEAKER_00]: That was the only access to news in those days.
[SPEAKER_00]: So, this young monk had said, Maharaj, you are the President of the whole order.
[SPEAKER_00]: You should know more about the world.
[SPEAKER_00]: read the newspaper.
[SPEAKER_00]: Why?
[SPEAKER_00]: You should know more about the word.
[SPEAKER_00]: You're the president of the whole order.
[SPEAKER_00]: And he was a very deep one.
[SPEAKER_00]: So when we were young, we were humorous also.
[SPEAKER_00]: He had this unlike most monks of our order.
[SPEAKER_00]: He had a long beard, a lot of hair, a long beard.
[SPEAKER_00]: And he's most amazing eyes.
[SPEAKER_00]: So, he said, alright, let's read the newspaper tomorrow come in the morning, get the newspaper, you'll read it out to me.
[SPEAKER_00]: The monk was, there's not exactly what he wanted, but anyway, he said, fine, he also gets to read the newspapers, you'll read it out to me.
[SPEAKER_00]: So, he came with the newspaper in the morning and just started reading from the top.
[SPEAKER_00]: the first story, no, no, no, from the before that.
[SPEAKER_00]: And he said, well, it's Monday, date, so I'm so, you know, 1951 or something like that.
[SPEAKER_00]: I said, no, above that, it was some, it is the, you know, the Sunday stage man or something like that.
[SPEAKER_00]: Okay, start from there.
[SPEAKER_00]: So, he read through, by the time he had finished one page, he had to read everything, every story, every line of it, down to the bottom and the page number, so now turn the page and the next page.
[SPEAKER_00]: Next page is full of classified ads, he made him read all of that, every ad.
[SPEAKER_00]: By the time they got to the sports and the miscellaneous section, the poor monk was exhausted.
[SPEAKER_00]: I think that spent two or three hours reading the newspaper.
[SPEAKER_00]: And when he finished, he was utterly disgusted and exhausted and the Swami said, It's come tomorrow again with tomorrow's newspaper.
[SPEAKER_00]: So no, please leave.
[SPEAKER_00]: Let me go.
[SPEAKER_00]: There was the last time the monk ever touched a newspaper.
[SPEAKER_00]: So, this is applying the acts of detachment, now in the path of knowledge, the same thing, you will see an entirely different pattern, the path of knowledge acts of detachment.
[SPEAKER_00]: As Shankaracharya said, rising from the Putras, an habitation, a location, the desire for progeny and wealth and heavenly life afterwards, and turning towards the Supreme Self Self
[SPEAKER_00]: We'll take it in three steps, this applying the acts of non-attachment in a way that we don't, non-dual way, don't.
[SPEAKER_00]: Actually, just now run out of time, but this has to be done, we have to apply the acts, but I'll just give the outline of each of these three.
[SPEAKER_00]: First is consider our experience of the world.
[SPEAKER_00]: Vedanta says, notice, experience of the world means things are appearing to you in consciousness.
[SPEAKER_00]: That is your experience of the world.
[SPEAKER_00]: You are aware, you are conscious.
[SPEAKER_00]: And we are conscious of something.
[SPEAKER_00]: We are conscious of our own bodies and our minds and our thoughts.
[SPEAKER_00]: And we are conscious of the world of people and activities, our own memories, our history of ourselves, our personality.
[SPEAKER_00]: All these are in our consciousness.
[SPEAKER_00]: So the first thing you do when you apply the axis, you realize, I am not what I thought I was, I am this bundle of body and mind and the world is something separate from me.
[SPEAKER_00]: Not like that.
[SPEAKER_00]: The world and whatever we see here, smell, taste, touch in the world, they're all appearing in consciousness, in awareness.
[SPEAKER_00]: Right now, even this body is appearing in
[SPEAKER_00]: Even the thoughts, they are also being, I mean, emotions, memories, they're all being desires, they're all being experienced in consciousness.
[SPEAKER_00]: Now, we don't have to say something stunning about this.
[SPEAKER_00]: Think of this consciousness as a crystal, colorless, transparent crystal.
[SPEAKER_00]: And, behind this crystal, if you bring or, you know, behind the crystal, if you bring, say a red flower, this is a classical example from Sanskrit, Raktajava.
[SPEAKER_00]: Then the crystal will look red.
[SPEAKER_00]: If you bring a yellow flower, if you put the crystal in front of those flowers, each flower you put in front, it will get a clean color, it will get a white color, it will get a yellow color or in color pink color in front, whatever the flower is behind it, that color you will see in the crystal.
[SPEAKER_00]: However, notice the color is in the flower, not in the crystal, but it appears in the crystal.
[SPEAKER_00]: This is transparent crystal, it appears there, this is called in Sanskrit, in Vedanta, this is called an Upadhi, Upadhi, what does it mean, in Sanskrit, in English it is translated most unhelpfully as an accidental adjunct or an incincedental adjunct.
[SPEAKER_00]: The easier we have understanding this is, something is present in appears to transfer its qualities on to something else, on to u for example.
[SPEAKER_00]: So the flower is present and it appears to transfer its orange color to the color less crystal.
[SPEAKER_00]: two things note here the color see appears in the crystal without actually being in the crystal.
[SPEAKER_00]: Why does it appear?
[SPEAKER_00]: Because of the presence of the Opadi.
[SPEAKER_00]: Opadi is there because of that, the crystal appears or in some time, pink sometimes, red sometimes.
[SPEAKER_00]: Now, think of yourself this consciousness back to our understanding, I am awareness in the whole world of experiences arising in awareness.
[SPEAKER_00]: Think of yourself as this consciousness as this is like a crystal, vast, colorless, transparent crystal shining.
[SPEAKER_00]: all these experiences seem to be transferred on to me the consciousness.
[SPEAKER_00]: What does it work like?
[SPEAKER_00]: Just like the orange flower made the crystal appear orange.
[SPEAKER_00]: The body makes the, ah, I am tall.
[SPEAKER_00]: I am male.
[SPEAKER_00]: I am old or young.
[SPEAKER_00]: There are all attributes of the body.
[SPEAKER_00]: But we say, I am that.
[SPEAKER_00]: Every attribute of the body, old or young male or female or the race, gender whatever it is.
[SPEAKER_00]: they are not transferred on to myself, to consciousness.
[SPEAKER_00]: They are not there, they appear in consciousness, but they are not there.
[SPEAKER_00]: How can consciousness be old or young?
[SPEAKER_00]: My hair is grey, I am balding, how can consciousness have grey hair?
[SPEAKER_00]: How can consciousness be balding?
[SPEAKER_00]: Have you ever heard of a bald consciousness?
[SPEAKER_00]: No, but it's being transferred from the body.
[SPEAKER_00]: Why is it being transferred?
[SPEAKER_00]: The body is a very nice concept, helpful concept.
[SPEAKER_00]: Upaddy.
[SPEAKER_00]: Because of its proximal presence to consciousness, proximal presence means appearing in consciousness.
[SPEAKER_00]: It appears to transfer.
[SPEAKER_00]: It's there, but we don't feel that
[SPEAKER_00]: The old age is in the body and I am it's like we don't feel that the orange is in the flower and the crystal is colorless No, if you feel the crystal is color is orange the crystal is red.
[SPEAKER_00]: I feel similarly consciousness is eye consciousness I interrupt thinking of that.
[SPEAKER_00]: I am old I am a wrinkled a skin is wrinkled consciousness is wrinkled.
[SPEAKER_00]: How?
[SPEAKER_00]: And the characteristics of the prana
[SPEAKER_00]: I am hungry, I am tired, I am sick, these are characteristics of prana, characteristics of the mind, I am depressed today.
[SPEAKER_00]: mind is an Upadhi, and it has a property of depression at that particular time.
[SPEAKER_00]: The whole thing is transferred to you, the consciousness, and you say, I am depressed.
[SPEAKER_00]: It's like the orange flower makes the crystal look orange.
[SPEAKER_00]: So this is one thing to understand, the concept of Upadhi, and remember the flower and the crystal.
[SPEAKER_00]: Whenever in life, whatever experience we are having, we can try to see this.
[SPEAKER_00]: Whatever I think of myself, good, bad, ugly, notice which upper it's coming from.
[SPEAKER_00]: One thing you can be sure of, none of it is in pure consciousness.
[SPEAKER_00]: No objective quality can be in pure consciousness because pure consciousness is not an object.
[SPEAKER_00]: All objective qualities must be in objects.
[SPEAKER_00]: This is a simple philosophical thing.
[SPEAKER_00]: The substance, if the quality is an object, object means you can experience it, then it must be deciding in a substance, which must also be an object.
[SPEAKER_00]: And consciousness is not an object.
[SPEAKER_00]: If it's appearing in you the consciousness, it's being transferred from some Opadi and it's not a real transfer.
[SPEAKER_00]: It appears in you.
[SPEAKER_00]: Even while experiencing the body and its attributes, you can say, I am not the body.
[SPEAKER_00]: Even while experiencing the senses and their attributes, you can say, I am not the senses.
[SPEAKER_00]: Shankaracharya says, I am blind, I am deaf.
[SPEAKER_00]: No, that's a attribute of the eyes.
[SPEAKER_00]: That's an attribute of the ears.
[SPEAKER_00]: The attributes of the mind, even when they are appearing in me, I am sad and miserable, I am excited, I am happy, I really want this, I hate that, they are all attributes of the mind and the mind is like that flower near a crystal, is an upathene consciousness and transferring as it were, it's attributes to one.
[SPEAKER_00]: One, all one has to do is apply this, it's a very subtle use of the acts of detachment, one has to see.
[SPEAKER_00]: After seeing also, they'll still keep appearing in you.
[SPEAKER_00]: After you understand that the crystal has not become orange, it'll still look orange to you.
[SPEAKER_00]: But one understands, it's not orange.
[SPEAKER_00]: It's because of the presence of the flower.
[SPEAKER_00]: Okay.
[SPEAKER_00]: If you have got this concept right, we have to go deeper.
[SPEAKER_00]: Now one might ask this question, where do these Upadis come from?
[SPEAKER_00]: What's the relationship to consciousness?
[SPEAKER_00]: Good.
[SPEAKER_00]: If you have this question, the next one is an answer to that.
[SPEAKER_00]: So, this is called the next concept, the Sanskrit word we learn is adhya as a superimposition.
[SPEAKER_00]: The, we have now abandoned the crystal and flower example.
[SPEAKER_00]: Remember, the crystal and the flower are different.
[SPEAKER_00]: The crystal is a separate entity, the flower is a separate entity.
[SPEAKER_00]: They seem because of the proximity that tributes of once into imposed on the other.
[SPEAKER_00]: but now we are going to take a different example.
[SPEAKER_00]: The example is of the mirage, mirage.
[SPEAKER_00]: In fact, Shankaracharya says, this samsara tree in his commentary on these verses, samsara tree is like a mirage in pure consciousness.
[SPEAKER_00]: marichi Udaka, mirage water.
[SPEAKER_00]: The mirage appears in the desert.
[SPEAKER_00]: It is the desert.
[SPEAKER_00]: There is no water there.
[SPEAKER_00]: It looks like an oasis.
[SPEAKER_00]: That is what we call a mirage.
[SPEAKER_00]: Now, this analysis I am borrowing from Professor Jay Garfield, in one of his readings which he gave us for studying in Buddhism.
[SPEAKER_00]: But to say, mirage example, it applies in Buddhism also.
[SPEAKER_00]: So, four ways of looking at this mirage
[SPEAKER_00]: I I've done that at one time with a group of monks driving in Arizona long drive and in it and distance you can see the mirage once in a while shimmering like water so Professor Garfield says that one is the novice driver.
[SPEAKER_00]: The second is the expert driver.
[SPEAKER_00]: The first is the driver, the second is the driver who is who has been told about the mirage.
[SPEAKER_00]: The third is the expert driver.
[SPEAKER_00]: And the fourth one is the driver wearing something.
[SPEAKER_00]: This is something introduced to the example.
[SPEAKER_00]: This is a new example, you know, detailed to this example, not found in ancient texts.
[SPEAKER_00]: So, there is something called polarized glasses.
[SPEAKER_00]: If you wear them, you will not see the mirrored.
[SPEAKER_00]: So, the driver wearing polarized glasses.
[SPEAKER_00]: So, four, four examples.
[SPEAKER_00]: Navis driver the driver who has been told about a mirage third and expert driver who has driven down that path many times and seen mirage many many times and the driver wearing polarized glasses.
[SPEAKER_00]: What will happen?
[SPEAKER_00]: The same mirage when the Navis driver comes for the first time has no idea what it is.
[SPEAKER_00]: What will you say?
[SPEAKER_00]: Water.
[SPEAKER_00]: There is water.
[SPEAKER_00]: Vivekananda says, when he is walking in the deserts of Rajputana, he is thirsty, he sees in the desert, he sees water and when he goes up there and he realizes not there, he says, oh, this must be, this is the mirage we have read about.
[SPEAKER_00]: And then he says, when you walk away from it and look back, it's still appears like that.
[SPEAKER_00]: But now you know what it is.
[SPEAKER_00]: So, the next driver is the one who has been told about the mirage, we have learnt about the mirage.
[SPEAKER_00]: It is the one who has studied Vedanta, attended talks in Vedanta society.
[SPEAKER_00]: So, this guy knows, he is driving and he says, ah it looks like water but is it one of those mirages we have been told about, I have learnt about it, I think it is a mirage, they can't be a lake here in the middle of the desert here, I think it is a mirage.
[SPEAKER_00]: He feels it is water, he is reacting to it as if it is water, but he has a knowledge that it is a mirage, we are in that state most of us, we are dealing with some sarah and as usual, but we have got some new information, this is an appearance, this is the tree of some sarah, after you the acts of Vedant, the tokratate, this is a new ad, this is a new ad.
[SPEAKER_00]: Desires are coming.
[SPEAKER_00]: No, I cannot want.
[SPEAKER_00]: God is present in my heart.
[SPEAKER_00]: Southern anger burst of her age.
[SPEAKER_00]: I cannot hate because God.
[SPEAKER_00]: This is that that new driver who has been told about all this.
[SPEAKER_00]: So it's a big struggle for the poor fellow.
[SPEAKER_00]: It's still all very theoretical and this one that mirage looks like real water to him.
[SPEAKER_00]: Then the third one is the expert driver.
[SPEAKER_00]: The long-term spiritual practitioner yogi,
[SPEAKER_00]: The moment he sees that, what will he say?
[SPEAKER_00]: Miraj, at no point, he sees exactly the same thing.
[SPEAKER_00]: It looks like water.
[SPEAKER_00]: It looks like a duck and quacks like a duck, but it isn't a duck.
[SPEAKER_00]: He knows it.
[SPEAKER_00]: And immediately, he doesn't even have to think, this is Miraj, you know, going through the disease, she's shimmering in the distance Miraj.
[SPEAKER_00]: The advanced practitioner deals with the world in that way.
[SPEAKER_00]: that this is an appearance in consciousness, not theoretically.
[SPEAKER_00]: It is a fact.
[SPEAKER_00]: It is an outter fight.
[SPEAKER_00]: This is the correct description of our experience.
[SPEAKER_00]: The most the straightforward description of our experience at this moment.
[SPEAKER_00]: It is an appearance in consciousness.
[SPEAKER_00]: And of course, the other little rinkle process of Garfield has introduced that the driver with the polarized glasses does not see the Mirajata, he just driving and driving.
[SPEAKER_00]: So it is a yogi and there we call the samadhi, no world, so no need to explain the world also.
[SPEAKER_00]: only God or self-realization in Purusha consciousness.
[SPEAKER_00]: So, these are the four ways of applying this system.
[SPEAKER_00]: The example of English, it is called super-imposition, in Sanskrit, or Dhyasa.
[SPEAKER_00]: It answers the question.
[SPEAKER_00]: The first question of the example, what is that Upad, which comes?
[SPEAKER_00]: What is the body?
[SPEAKER_00]: What is the mind?
[SPEAKER_00]: What is the world?
[SPEAKER_00]: Which seems to transfer its attributes to mean the consciousness?
[SPEAKER_00]: they are like that mirage.
[SPEAKER_00]: It is that desert alone appearing as water.
[SPEAKER_00]: It is water.
[SPEAKER_00]: It looks like water.
[SPEAKER_00]: There is no water there.
[SPEAKER_00]: That is the mirage.
[SPEAKER_00]: It looks like a body.
[SPEAKER_00]: It looks like a world.
[SPEAKER_00]: It looks like the mind.
[SPEAKER_00]: It is all through and through consciousness.
[SPEAKER_00]: It is consciousness alone.
[SPEAKER_00]: Appearing in all these ways.
[SPEAKER_00]: This is the idea of superimposition.
[SPEAKER_00]: It looks like that, as Vivekananda said, once I walked away from it and looked back at that oasis, again looked like an oasis, but now I know it's a mirage.
[SPEAKER_00]: Devyadantin now knows this is an appearance in consciousness, but this body is also an appearance in consciousness.
[SPEAKER_00]: This is called adhyaas or superimposition.
[SPEAKER_00]: Then the only reality that there is is consciousness itself.
[SPEAKER_00]: Shankaracharya, say is in the Malaysia Sarsri having centered yourself in awareness, know that you are awareness, centered yourself in awareness from that perspective.
[SPEAKER_00]: Now you see whatever appears as an other to you, negate that.
[SPEAKER_00]: negative that means see that it is an appearance.
[SPEAKER_00]: It is also eye the consciousness appearing to myself in that way.
[SPEAKER_00]: Therefore, what happens?
[SPEAKER_00]: You have one unlimited consciousness.
[SPEAKER_00]: It appears a subject object, but it is one consciousness which is unbroken, like an ocean of water.
[SPEAKER_00]: It appears as this wave and that wave.
[SPEAKER_00]: But from this wave to that wave in between and through and above and below, it is just water.
[SPEAKER_00]: It is just one consciousness, appearing in all these waves is an ocean of consciousness, appearing as people and chairs and tables and sight and form and sound and smell and taste and touch and thought and good and bad.
[SPEAKER_00]: This is the second example, applying the acts of detachment.
[SPEAKER_00]: This goes deeper.
[SPEAKER_00]: Now you can see non-duality is achieved here.
[SPEAKER_00]: Can you see non-duality is a cheap, not too.
[SPEAKER_00]: Earlier, at least there is consciousness and an upathi, crystal and a flower.
[SPEAKER_00]: Only we realize crystal is untouched in spite of the qualities of the flower appearing in the crystals untouched.
[SPEAKER_00]: It still looks like two things.
[SPEAKER_00]: Now we have one thing, even the upathi is an appearance in me.
[SPEAKER_00]: And still transverse its qualities to me the consciousness, which is an appearance in me.
[SPEAKER_00]: Now we are running really deep and
[SPEAKER_00]: the final one.
[SPEAKER_00]: We go even deeper now.
[SPEAKER_00]: This is a little bit of hard philosophy.
[SPEAKER_00]: This is called causality.
[SPEAKER_00]: They'll ask which theory of causation are you applying when you say consciousness and upa either the objects in consciousness.
[SPEAKER_00]: How did they come?
[SPEAKER_00]: How is it possible that consciousness is appearing as objects?
[SPEAKER_00]: So here I'll just give an indication and the conclusion
[SPEAKER_00]: So there are multiple theories of causality in philosophy.
[SPEAKER_00]: In Indian philosophy, there is something called Rambhava, which means emergence, which is basically some of the latest theories of causality in the world today in science and emergence, who held on to these theories, the Nihaya and the Vaiseshika school, and some one of the Buddhist schools also, emergence.
[SPEAKER_00]: then there is what is called Parinama Vada, or Satkarya Vada, Satkarya Vada means the not that the effect emerges from a concatenation or combination of causes.
[SPEAKER_00]: Rather the effect pre-existed in the cause.
[SPEAKER_00]: We pre-exist this body pre-existed in the genes.
[SPEAKER_00]: It is just manifested.
[SPEAKER_00]: The information was already there.
[SPEAKER_00]: The movie, which plays on your computer, on your screen, or on the cinema screen, was already there in the hard disk or something restored somewhere.
[SPEAKER_00]: It did not, the screen did not produce the movie at that moment, so the plant which comes out from the seed, it did not emerge from that, it is a transformation of the already pre-existing information about the plant, the way these philosophers ancient, very beautiful example they would give, the brilliant display of the plumage of the pickopicoc.
[SPEAKER_00]: If you remember, if you can visualize the amazing display, the big fan of feathers, peacock feathers.
[SPEAKER_00]: All the gorgeous colors there.
[SPEAKER_00]: They were all there in the colorless yoke of the peacock egg.
[SPEAKER_00]: If you see the yoga to peacock egg, it's colorless and uniform.
[SPEAKER_00]: All the gorgeous colors are there, but not manifested.
[SPEAKER_00]: From unmanifaced to manifest, unmanifaced cause, manifest effect.
[SPEAKER_00]: Colorless, yoga cause, colorful feathers effect.
[SPEAKER_00]: Tiny seed, cause, and all the roots, branches, tree, the leaves, flowers, and fruits effect.
[SPEAKER_00]: So, the cause is transformed into the effect.
[SPEAKER_00]: This is called, so cause pre-existed and the effect pre-existed in the cause.
[SPEAKER_00]: It is called sub-carrier water.
[SPEAKER_00]: Carrier effect, sub-existing.
[SPEAKER_00]: Pre-existing.
[SPEAKER_00]: Like pre-boarding.
[SPEAKER_00]: Like pre-existing in the seed in the cause.
[SPEAKER_00]: Effect pre-existed.
[SPEAKER_00]: Our bodies pre-existed in the genes provided by our parents, pre-existed not in this form, but in potential form, it was there, it will just become manifest, it is a more subtle way of looking at causality, instead of saying it is all created, I have been issue.
[SPEAKER_00]: Now you go further.
[SPEAKER_00]: Up to this, all the schools of Vedanta agree.
[SPEAKER_00]: Bishistadwaita, Dwaita, Sudhadwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita, Dwaita
[SPEAKER_00]: rather, they introduce the new concept of causation, bewirter, apparent transformation, appearance.
[SPEAKER_00]: The robe did not become the snake, the snake did not preexist in the robe.
[SPEAKER_00]: The rope appears as the snake, because of an error.
[SPEAKER_00]: The snake form pre-existed in the error itself in the seed of the error.
[SPEAKER_00]: Somebody sees the rope as the snake.
[SPEAKER_00]: Somebody sees the rope as the classical example of the garland having been thrown away.
[SPEAKER_00]: Somebody sees the rope as a crack in the earth.
[SPEAKER_00]: Pushpama, ala, hujidra, surpa.
[SPEAKER_00]: None of them are actually transformations of the rope.
[SPEAKER_00]: If you ask the rope, why did you become a snake or a garland?
[SPEAKER_00]: Then I didn't.
[SPEAKER_00]: What are you talking about?
[SPEAKER_00]: Brahman does not become the universe, pure consciousness does not become the Upadhis.
[SPEAKER_00]: It remains as pure consciousness, it is not transformed, it appears as that.
[SPEAKER_00]: And actually what they are saying is very simple, if we take a stand in our consciousness nature and then see our experience, remain true to our experience, we will see experience basically what happens in consciousness, things appear in consciousness.
[SPEAKER_00]: We never have an experience of consciousness transforming into something else.
[SPEAKER_00]: In fact, we have no idea what it would that mean even.
[SPEAKER_00]: In consciousness, only one thing happens, experience, and what is that?
[SPEAKER_00]: Stuff appearing in consciousness.
[SPEAKER_00]: We are all that Vedant they are saying is a consciousness itself appears to itself as its own object.
[SPEAKER_00]: This is called Vivartha.
[SPEAKER_00]: Summit up, how do you apply the acts?
[SPEAKER_00]: This is deep dive into the Vaitaviranda.
[SPEAKER_00]: How do you apply the acts of detachment, a zungasasthra, how do you apply it?
[SPEAKER_00]: First, remember the crystal and the flower and the term Upādhi and stay there and see even when body mind and every problem of body mind appears in me the consciousness.
[SPEAKER_00]: They're not really in me, they're appearing in me.
[SPEAKER_00]: I'm not denying that appearing in me.
[SPEAKER_00]: I'm not denying the crystal looks orange.
[SPEAKER_00]: I'm saying it is not orange.
[SPEAKER_00]: Then you can save it Shankaracharya.
[SPEAKER_00]: Mano, with the hangar, jithan, you know, I'm not mind.
[SPEAKER_00]: I'm not intellect.
[SPEAKER_00]: I'm not, um, memory.
[SPEAKER_00]: I'm not even the ego.
[SPEAKER_00]: They're all part of the Upa, the body mind.
[SPEAKER_00]: Then what am I?
[SPEAKER_00]: Then honestly, I can say Chidaan and the Rupa, Shiboham, Shiboham.
[SPEAKER_00]: I am consciousness, I am bliss, I am Shiva, I am Shiva, I am Shiva, apply the axis.
[SPEAKER_00]: This is the first step.
[SPEAKER_00]: Now the question will arise.
[SPEAKER_00]: Where did Dupa these come from then?
[SPEAKER_00]: Are they separate from consciousness?
[SPEAKER_00]: In that case, you have dualism.
[SPEAKER_00]: Are they in consciousness, then consciousness has dualistic nature, consciousness and Upa, the
[SPEAKER_00]: when we go to the next step of applying the ax.
[SPEAKER_00]: See how deep it runs and how deep it cuts.
[SPEAKER_00]: It's applying the ax.
[SPEAKER_00]: We say this is called superimposition.
[SPEAKER_00]: Adhya also.
[SPEAKER_00]: Remember the example of the mirage and the four drivers.
[SPEAKER_00]: the mirage is an appearance.
[SPEAKER_00]: It's not that there is water in the desert.
[SPEAKER_00]: No, not that desert became water.
[SPEAKER_00]: Nothing happened to the desert.
[SPEAKER_00]: Nothing happened to consciousness, just consciousness.
[SPEAKER_00]: It appears as the Opadis and then the Opadis seem to transfer their objects in their qualities into the conscious underlying consciousness.
[SPEAKER_00]: Then finally,
[SPEAKER_00]: What theory of consciousness?
[SPEAKER_00]: What is your theory of causality?
[SPEAKER_00]: What's your paradigm of understanding these things?
[SPEAKER_00]: And Advaita Vedanta gives a unique paradigm of causality called Bhivatta.
[SPEAKER_00]: Remember, it's applied only to Brahman and the world.
[SPEAKER_00]: We're not within the world.
[SPEAKER_00]: We are not saying that the seed is appearing as the tree.
[SPEAKER_00]: It's not really a tree.
[SPEAKER_00]: No, it got transformed into the tree.
[SPEAKER_00]: There is no doubt about it.
[SPEAKER_00]: We are saying Brahmman is appearing as the seed, the tree, the world and everything else.
[SPEAKER_00]: What exists is the ground, the adhishthana, the ground of superimposition is pure consciousness.
[SPEAKER_00]: So remember the snake and rope example and the term Bhivarta.
[SPEAKER_00]: These three stages in cutting, Upadhi, Adhyaasya, Bhivarta.
[SPEAKER_00]: All of this is to explain half a phrase in Shankaracharya.
[SPEAKER_00]: He says,
[SPEAKER_00]: What is the stone?
[SPEAKER_00]: And the grinding of the axe, you say, this is called Vivekabhiyasa, a practice of discernment, of separating the Upādhi and its attributes from consciousness, of seeing the Dupādhi and its attributes or appearances in consciousness, and understanding Bhivattha, reality and appearance.
[SPEAKER_00]: This is, and how do you do it again and again and again, when, whenever
[SPEAKER_00]: Keep at it.
[SPEAKER_00]: Keep at lagayra, they say in the lagayra, there are banathabanathabanjai.
[SPEAKER_00]: It's difficult to translate from Hindi.
[SPEAKER_00]: It keeps, you're making progress.
[SPEAKER_00]: And one day you'll suddenly see it's been done.
[SPEAKER_00]: You see, you feel, nothing's happening.
[SPEAKER_00]: One day you'll see it's done.
[SPEAKER_00]: It's very clear now.
[SPEAKER_00]: I pray to Sri Ramakrishna, Maharashtra, Swami Vivekananda, to Lord Jesus Christ, and all the great spiritual masters of the world is an auspicious day today, on this day we crave for forgiveness, for bliss, blessings, for protection, and for this acts of detachment.
[SPEAKER_00]: and the skill and the strength to use it to free ourselves from some sorrow by the grace of the Divine Mother.
[SPEAKER_00]: Remember free ourselves from some sorrow.
[SPEAKER_00]: She will smile a little bit.
[SPEAKER_00]: So no, by the grace of the Divine Mother, by her power, by her grace, by her blessings.
[SPEAKER_00]: We will get freedom from some sorrow.
[SPEAKER_00]: Oh, shanti, shanti, shanti, hari hiyong, tatsat, shri-ran, Krishna, rupanam, astu.