170. Bhagavad Gita | Chapter 14, Verses 26-27 | Swami Sarvapriyananda

[SPEAKER_01]: Vasudeva, Suttam Devam, Kamsa, Januram Adnanam, Devaki, Param Anandam, Krishna, Vanday Jagad Gurum.
[SPEAKER_01]: could, this bitter cold also, that reminds me, there was a program scheduled for tomorrow in the Hindu temple, Toronto.
[SPEAKER_01]: So just in case some were planning to go, just know that it's not there tomorrow.
[SPEAKER_01]: All right, Gunatraya Vibhagar Yoga, the yoga of the discernment of the three Gunas.
[SPEAKER_01]: In this chapter, Krishna teaches Adjuna, this wonderful science of the Gholas, as thinking this chapter, there are three wonderful points of inflection, or three highlights.
[SPEAKER_01]: The first is of course the description of the three Gholas, this science of the Gholas, that is the first amazing thing about this chapter.
[SPEAKER_01]: Subtua Rajas and Tamas.
[SPEAKER_01]: Everything in the universe, whatever we experience, whatever is going on in the world and in our bodies, in our minds, in our lives, everything is described as an activity of the three-conous.
[SPEAKER_01]: Everything can be quite well described.
[SPEAKER_01]: In fact, it's such a wonderful science, it just very nicely describes, especially ourselves.
[SPEAKER_01]: Why we are the way we are, where we behave, where we think, we feel, enjoys, suffer, why our lives go the way they are going.
[SPEAKER_01]: All of these can be quite well explained with the help of the three gurus, Subtour, Ajus, and Thamas.
[SPEAKER_01]: So that was the first thing.
[SPEAKER_01]: And remember, it is meant to be applied to oneself, not to others, not to judge others.
[SPEAKER_01]: The second highlight of this chapter is,
[SPEAKER_01]: Sri Krsna says, after describing the Ganesh, then he gives us this amazing revelation, but actually you are not the Ganesh.
[SPEAKER_01]: You are not Sathwar, Ajya Sathamas, you are not the activities of the Ganesh.
[SPEAKER_01]: What the moment you describe your life with the help of the Ganesh, it seems just about covered everything.
[SPEAKER_01]: Nothing is left over.
[SPEAKER_01]: Sri Krsna says, the most important thing is left over.
[SPEAKER_01]: What's that?
[SPEAKER_01]: You are none of the three Ganesh.
[SPEAKER_01]: The three Gunas constitute some sorrow, so you are beyond some sorrow.
[SPEAKER_01]: You are pure consciousness.
[SPEAKER_01]: The Gunas, Saturajya, Senthamas, appear in you, they seem to, they explain the activities in the world, our body, our physical activities, emotional, intellectual, sensory activities, our dispositions, our character, all of this is explained by the three Gunas.
[SPEAKER_01]: But we are not satwara just sathamas, we are pure consciousness, we are existence-consciousness, please, such you don't, and we are the Athman, beyond the three-goonus, Sri Ramakrishna.
[SPEAKER_01]: In fact, Sri Ramakrishna is very nice, parable about the three robbers, the describes, three nature of the three robbers, describes the three-goonus, but the fact that they are all robbers, and they are not you, not only they are not you, they are not good news for you,
[SPEAKER_01]: That is why we have this kind of life which we have, because of those three.
[SPEAKER_01]: Our real nature is beyond the three-gonness.
[SPEAKER_01]: This is the second big highlight, great message of this chapter.
[SPEAKER_01]: The point is not to fiddle around with thegonness.
[SPEAKER_01]: That's what we are doing actually.
[SPEAKER_01]: Instinctively we flow towards Thomas or Rajas.
[SPEAKER_01]: And if we are wise, if we buy into the whole wellness thing, the gluten-free life, and all of that, then satvic.
[SPEAKER_01]: Yes, it's good, it's wise, it's good, better life.
[SPEAKER_01]: But all of it is part of samsara, even the sathva, chains, though of gold are not less strong to bind, says Swami Vivekananda.
[SPEAKER_01]: The golden chain is the satvic chain.
[SPEAKER_01]: It's not us.
[SPEAKER_01]: There is a second great thing.
[SPEAKER_01]: And the whole point is to distinguish ourselves from the gunas and their activities and see ourselves as the witness of the gunas and activities.
[SPEAKER_01]: The technique is this.
[SPEAKER_01]: That is what's recreation as taught us in these verses.
[SPEAKER_01]: And to go beyond the gunas, to go beyond the gunas means you are already beyond the gunas, we are already beyond the gunas.
[SPEAKER_01]: We do not know our real nature which is beyond the gurus, not knowing that we identify with this body mind which is entirely dominated by the gurus, by the play of the, by the play of Maya, by the play of three gurus, by the play of nature, practically.
[SPEAKER_01]: And we identify with ourselves with that and we flow and we try to make the best of what this, what is given to us, the cards that are dealt to us, we try to make the play the
[SPEAKER_01]: But the great secret lies undiscovered, which secretion says, the great secret is not here.
[SPEAKER_01]: The great secret is you, and you are the witness to all of this.
[SPEAKER_01]: You exist beyond the three-goons.
[SPEAKER_01]: One day when the activity of the three-goons ceases, maybe at the end of life or at the end of the cosmos, you are still there.
[SPEAKER_01]: And in this life itself, in the midst of the play of the three gonas, the world, our body, our senses, our mind, in the midst of this, you're still pure consciousness.
[SPEAKER_01]: To distinguish this, to separate yourselves from the gonas and the activities, by this is called Viveka discernment.
[SPEAKER_01]: Krishna has taught this.
[SPEAKER_01]: This is the second thing.
[SPEAKER_01]: This is the goal is to see yourself as the witness of the activities of three gonas and entirely untouched by them, entirely free of them.
[SPEAKER_01]: philosopher K.C.
[SPEAKER_01]: Bhattacharya, he wrote a book called an extremely difficult book, one of the most difficult books I have ever seen, called the subject has freedom, but you can immediately see the meaning of that, what he is talking about, he was an adwait in non-dualist, the subject has freedom, you are freedom itself.
[SPEAKER_01]: Our real nature is immortal existence,
[SPEAKER_01]: is freedom is bliss, immortal existence, limitless fulfillment, bliss itself.
[SPEAKER_01]: I was just thinking, you know, the declaration of independence are inhalingable, the right to happiness, pursuit of happiness and life and liberty, can see what is spiritual document that is.
[SPEAKER_01]: It is interpreted and practiced in this country.
[SPEAKER_01]: That's what has made the country great.
[SPEAKER_01]: And the source, where these great thoughts, these great ideas.
[SPEAKER_01]: And from the Vedantic perspective, you see what an amusing idea it is.
[SPEAKER_01]: That freedom is our very nature.
[SPEAKER_01]: Why do you have the right to freedom?
[SPEAKER_01]: American declaration of independence says, you have the right to freedom.
[SPEAKER_01]: Why?
[SPEAKER_01]: The pursuit of freedom, the pursuit of life, the pursuit of happiness.
[SPEAKER_01]: why do you have this right?
[SPEAKER_01]: It is because Vedanta gives you the answer that is your real nature, you are already free, always wear free and you must express this freedom in this life.
[SPEAKER_01]: In this chapter, the freedom is understood as freedom from the three senses, from the three
[SPEAKER_01]: freedom for the senses that reminds me, there is a very nice saying, I think it is Alan Watts.
[SPEAKER_01]: You can always depend upon it and come up with wonderful insights.
[SPEAKER_01]: It is this, the Bay Area, Vedanta and Buddhism, combination of Zen and Vedanta teacher.
[SPEAKER_01]: Somebody called him, part philosopher, part pirate.
[SPEAKER_01]: He says,
[SPEAKER_01]: It is passing strange, that to come to our senses, we have to go beyond our minds.
[SPEAKER_01]: To come to your senses, we have to go beyond your mind.
[SPEAKER_01]: Yes, that is true.
[SPEAKER_01]: To go beyond the body mind, which is the realm of the three gurus.
[SPEAKER_01]: So, this dare lies freedom.
[SPEAKER_01]: You see, our real nature,
[SPEAKER_01]: limitless life, you write to life, and fulfilment, joy, honour and bliss, that is our real nature, the pursuit of happiness, and liberty, freedom, that is our, you are already free.
[SPEAKER_01]: What does the discernment of the goodness show us, discernment of the goodness means I am distinct from the three goodness, what does it show us, that I am already free?
[SPEAKER_01]: It doesn't free you from the goodness, it shows you that you are always free.
[SPEAKER_01]: This entanglement was put it very roughly in Hindi, bluntly.
[SPEAKER_01]: Beovkufi maatraha maatmaaji, it is stupidity, it is our stupidity, we come to see that.
[SPEAKER_01]: So, this is the second great highlight of this chapter and Arjuna is fascinated by this, because he was all about the three gunners and he was listening and he was sort of thinking that Sri Krishna will tell you, finally conclude, B. Satwik, that will be the message.
[SPEAKER_01]: Krishna says, no, no, don't be Satwik.
[SPEAKER_01]: that does not mean you will be Rajasik or tamasik.
[SPEAKER_01]: You are none of them.
[SPEAKER_01]: They cycle back and forth.
[SPEAKER_01]: You are that which is beyond all of them.
[SPEAKER_01]: Then Rajasik has fascinated.
[SPEAKER_01]: What is it like to be beyond all of them?
[SPEAKER_01]: What is it like to be free of the three goings?
[SPEAKER_01]: Krishna says, be free of the three goings.
[SPEAKER_01]: Be beyond the three goings.
[SPEAKER_01]: Atheta.
[SPEAKER_01]: Goonathitha, one who transcends the Goonas, who transcends the Goonas, you do, pure consciousness does, being does existence, consciousness, place, our real nature is the Atman.
[SPEAKER_01]: What is it like?
[SPEAKER_01]: He asks, what are the characteristics and how does this person behave?
[SPEAKER_01]: That means, what is the difference this teaching, it sounds great, but what difference will it make in our lives?
[SPEAKER_01]: Right now, he is enormously practical person, he is a warrior.
[SPEAKER_01]: His whole formula is, Arjuna's formula is, does it work?
[SPEAKER_01]: And if it works, it should work for me here and now in the middle of the battlefield.
[SPEAKER_01]: Will it free me here?
[SPEAKER_01]: If it freees him here and now in the middle of the battlefield, how much more so it will work for us?
[SPEAKER_01]: Our lives no matter how difficult or not as difficult as a person who is killing and dying in the middle of a war.
[SPEAKER_01]: So, and the third question, first question, what is the characteristic of the one who is free of the three-goons?
[SPEAKER_01]: Second, how does this person behave?
[SPEAKER_01]: How is this person's life different from our lives?
[SPEAKER_01]: Third, how will you become free from this weakness?
[SPEAKER_01]: and a very beautiful section, it describes the characteristics of the one free of the three-gonness, transcending the three-gonness, how does this one behave?
[SPEAKER_01]: That's what we were seeing last time.
[SPEAKER_01]: Three verses on, how does this one who has transcended thegonness, how does he behave, how does this person, how is this person different from the rest of us?
[SPEAKER_01]: And then, come will come the third amazing feature, the third highlight of this
[SPEAKER_01]: Let us first quickly look through the three verses which teaches how this person behaves
[SPEAKER_01]: What are the definition of the one or three of the three going as he says the one who is not attached to Saturajasanta was that's what was in verse number 22 23 24 25 How is how does this person behave and we have studied this just go through it again Those who like you can chant after me
[SPEAKER_01]: Uda sina vada sina huada sina vada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada sina huada s
[SPEAKER_01]: Samadukha, suka, suasta, samaadukha, suka, suasta, samaadukha, suka, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, suasta, samaadukha, sua
[SPEAKER_01]: Tullia Priya Priya Bhira Tullia Nindatma Samstutihi Tullia Nindatma Samstutihi Manapamana Yo Tullia Manapamana Yo Tullia Tullia Mitra Ripakshayohu Tullia Mitra Ripakshayohu
[SPEAKER_01]: Saravarambha parityaghi Saravarambha parityaghi Guna-tita-sa-u-cya-thim Anata-ta-sa-u-cya-thim So the one who remains as pure awareness.
[SPEAKER_01]: Udhāsi in Avadāsi, you know, not disturbed by the gunas, the gunas flow and change, but awareness itself, being itself is not, just like the screen of the movie is not disturbed by what is happening in the movie.
[SPEAKER_01]: No matter how violent the action going on in the movie, the screen is completely untouched.
[SPEAKER_01]: What is the attitude?
[SPEAKER_01]: Guna Vartantai Teeva.
[SPEAKER_01]: I am aware in the intellect of the one who has transcended the Guna's.
[SPEAKER_01]: This awareness is very clear.
[SPEAKER_01]: This is the play of the Guna's.
[SPEAKER_01]: This understanding is very clear.
[SPEAKER_01]: And how does this person behave?
[SPEAKER_01]: Swastha, most important.
[SPEAKER_01]: Center in our real nature.
[SPEAKER_01]: Swa, center in the real nature, as pure conscious.
[SPEAKER_01]: This is crucial.
[SPEAKER_01]: Without this, none of this will work.
[SPEAKER_01]: I must be first of all, this is called Viveka, we are able to discern myself from the body mind complex.
[SPEAKER_01]: I am not the body, I am not the mind, then who am I, what am I, Tidana and the Rupa, Shivoham, Shivoham, and the nature of pure consciousness, I am Shiva, I am Shiva, from that perspective.
[SPEAKER_01]: Sama Dukka Sukha.
[SPEAKER_01]: that which is ordinarily held to be happiness and misery.
[SPEAKER_01]: Tulia, Priya, Priya, Priya, Priya, Priya, Priya, those conditions which are conducive to my happiness, usually those things are called Priya, which is which desirable.
[SPEAKER_01]: Undesirable, up Priya, those conditions which are likely to lead to my sorrow, they are considered to be up Priya, I don't like those.
[SPEAKER_01]: But from the perspective of awareness itself, which is not touched by the conditions of the body, so not touched by the conditions of the mind, or of the world, there is a serenity, which comes, which consciousness itself is serene, that's number one.
[SPEAKER_01]: But because of that realization, the mind also remains serene.
[SPEAKER_01]: Remember, all of this Vedanta is for whom it's not for Atman Brahman, it's not even for the body, it's for the mind.
[SPEAKER_01]: It's for the person, who is the person, consciousness wrapped around with the mind, just us, personality.
[SPEAKER_01]: Vedance is for us, all spirituality is for us, for consciousness, with in the mind, reflected in the mind.
[SPEAKER_01]: So this one will get a great peace, a great sinness, it will be clear, health is always preferable to illness.
[SPEAKER_01]: but then illness comes, when health goes, there will be, in the middle of the, you know, I have the storm, there will be, there will be calmness.
[SPEAKER_01]: Because I, my real nature, I am all right, it is the body which is undergoing, it is the prana which is undergoing this trouble.
[SPEAKER_01]: Depending on the goodness, notice, the desirable and undesirable,
[SPEAKER_01]: pleasurable and painful.
[SPEAKER_01]: They depend on the goodness.
[SPEAKER_01]: For a thermosick, when the mind is thermosick and I am not feeling particularly active, feeling lazy, want to take a nap, then what is undesirable, activities undesirable, duties are undesirable, all the things are opportunities that the world offers for which you have to be up and doing, I do not want any of it.
[SPEAKER_01]: Leave me alone, I want to snore in peace.
[SPEAKER_01]: or it could be not just laziness, it could be even illness is Thomas, so I am sick.
[SPEAKER_01]: Then none of the opportunities that the stuff in the world which is attractive and which is exciting, none of them seem exciting to me at all.
[SPEAKER_01]: So what is desirable and what is undesirable depends on the guna, when Rajagunai is predominant.
[SPEAKER_01]: Then, to stay put and snore on the bed seems often, you want to be up and about, you want to enjoy life, do stuff in the world, get things done, achieve stuff, accumulate wealth and power and, you know, just enjoy life, to see what life offers.
[SPEAKER_01]: Either to lie and snore in the bed, it seems completely unattractive or if somebody tells you, now go sit and meditate
[SPEAKER_01]: That's Rajaguna.
[SPEAKER_01]: So what is desirable and undesirable?
[SPEAKER_01]: Pleasure, rebel, and painful changes when the winner changes.
[SPEAKER_01]: For this, when the mind is satvic, look at the people who are writers and creative people and scientists and philosophers, and whether it is artists or intellectual or whatever, they are the enjoyed knowledge, creativity, the higher faculties of the mind.
[SPEAKER_01]: And for them, what is pleasurable and respectful
[SPEAKER_01]: They would also like to be not disturbed by the word, they would like to be left alone, but to achieve what they want to achieve.
[SPEAKER_01]: So, this similarity between Tamasik and Sathri also, Sathri also, Sathri also wants to be left alone, so that, doesn't have to exert himself and the Sathri person also wants to be left alone, because Sathri person is exerting themselves, but in a higher sense
[SPEAKER_01]: Without that, this work cannot be done.
[SPEAKER_01]: I was somebody told me, there is this Institute of Advanced Studies in Princeton, where Einstein is to work in the Gaudel and many of the, it is one of the leading pure science institutes in the world.
[SPEAKER_01]: It is attached related to Princeton University, but it is independent, it is autonomous.
[SPEAKER_01]: So, they said when it was established, it was just meant for the top minds in the world.
[SPEAKER_01]: Those who gave the money for the initial is a story, apocryphal maybe, but the story is that they also gave the money for the establishment of the institute and the director.
[SPEAKER_01]: The story goes this before Second World War.
[SPEAKER_01]: The donors said, get them, who's the,
[SPEAKER_01]: greatest scientist in the world, you thought in that way.
[SPEAKER_01]: And at that time Princeton University was not well known, it was not an important university in the scheme of things in the world, the center of academics and the science and the search was Europe Germany actually.
[SPEAKER_01]: So, the director told the donors, it is Einstein, well, it gets Einstein here, and that is how he will Einstein come in, why will Einstein come in, but they have said donors have said, so they are giving the money we have to us.
[SPEAKER_01]: So, he sent an offer to Einstein, would you like to come to this a place called Princeton in United States, and there is a new institute coming up just starting, would you come to work here?
[SPEAKER_01]: It is a ridiculous offer.
[SPEAKER_01]: Einstein said, yes, I will come because he was looking for a way away for you to get out of Germany.
[SPEAKER_01]: Not only Einstein, at that time, so many others.
[SPEAKER_01]: I think maybe I don't have.
[SPEAKER_01]: Heisenberg came as, and then many others, open, I am a little later, Godell came, and the director said that Hitler shakes the tree and I pick the fruits.
[SPEAKER_01]: So what happened when these people came or there's this little interesting aspect of the story.
[SPEAKER_01]: I said, I'm going to come, but I'm coming with my family, I'm going to move completely to the United States, so I need this big, big salary and the director in great excitement told the donors that he wants this salary, can we agree to give this much money?
[SPEAKER_01]: The donors said, into three, multiplied into three.
[SPEAKER_01]: So, that is a story.
[SPEAKER_01]: I don't know how it is there.
[SPEAKER_01]: If you go there, all those letters and all are there, good ill.
[SPEAKER_01]: It is a very interesting story.
[SPEAKER_01]: If you go to the Institute of Advanced Studies, you will walk around there.
[SPEAKER_01]: It is like a informal museum.
[SPEAKER_01]: Good good ill.
[SPEAKER_01]: The story goes then these donors were excited with their success and then mathematician whom will we get?
[SPEAKER_01]: Get the greatest mathematician in the world.
[SPEAKER_01]: Who is that good ill?
[SPEAKER_01]: They
[SPEAKER_01]: And the second world war, the U.S. Army wanted him to join the army.
[SPEAKER_01]: And it was completely unsuitable for the army.
[SPEAKER_01]: The director was thinking how to save him from the military.
[SPEAKER_01]: So, he said he is mentally unficked for this.
[SPEAKER_01]: But you can't say completely mentally unfitting, how is he a professor?
[SPEAKER_01]: A scientist.
[SPEAKER_01]: So, he is literally a bit mentally unfitting.
[SPEAKER_01]: So, they released him from army service.
[SPEAKER_01]: Anyway, all that aside, why am I saying all this?
[SPEAKER_01]: If you go there, it is very interesting.
[SPEAKER_01]: What distinguishes it from Princeton University?
[SPEAKER_01]: Princeton University, if you are a professor, there are lots of rules.
[SPEAKER_01]: You have to do these many publications, you have to teach so many undergrad courses, so many things are there, the performance indicators have to take.
[SPEAKER_01]: But if you are working for the Institute of Advanced Studies, no rule, nothing.
[SPEAKER_01]: What I am supposed to do, you decide, what will the institute do for you?
[SPEAKER_01]: It will just give you the salary.
[SPEAKER_01]: Our duty is to give you the money.
[SPEAKER_01]: Your duty is to do whatever you'd like.
[SPEAKER_01]: But it's only for those people.
[SPEAKER_01]: So the other, this is the whole point of the story.
[SPEAKER_01]: The people in Springstown University, there's your jealous of the Institute of Advanced Studies, and the name did Institute of Advanced Saludies.
[SPEAKER_01]: With these fellows, they don't have to follow any of the rules we follow.
[SPEAKER_01]: Set of rules is necessary for a Rajasik place and a Rajasik environment.
[SPEAKER_01]: I'll give you incentives, then I know you will work.
[SPEAKER_01]: If I don't give you incentives, you will not work, I know.
[SPEAKER_01]: And I have to keep you busy.
[SPEAKER_01]: You do your research, but you also teach undergrad, and publish papers, and go to conferences and organize conferences.
[SPEAKER_01]: But if you are a novel or a writer, the top of your field, your whole life is dedicated to that, all we need to do is get out of your way.
[SPEAKER_01]: Let's true.
[SPEAKER_01]: And it became one of the leading pure science institutes in the world today.
[SPEAKER_01]: So there's a difference between Rajas and Satva.
[SPEAKER_01]: Those who work in Princeton University they might say, we are also Satva.
[SPEAKER_01]: Why are you defaming us?
[SPEAKER_01]: I'm giving a comparative thing.
[SPEAKER_01]: So, what is Priya and a Priya, present and unpleasant, what is happiness and what is misery, it differs from Guna to Guna, from personality type to personality type also, but the one who has transcended the Guna is Swastha, is serene in the midst of it all.
[SPEAKER_01]: Why?
[SPEAKER_01]: How is dispersion theory?
[SPEAKER_01]: Because dispersion knows I am the witness consciousness.
[SPEAKER_01]: In me these tendencies that arise again flowing.
[SPEAKER_01]: It's like a crystal, colorless crystal, glass, piece of glass.
[SPEAKER_01]: If I put it in front of the flowers, if I put it in front of white flower, you will see from that side the crystal will look white.
[SPEAKER_01]: If I put it in front of a yellow flower, the crystal will look yellow from that side.
[SPEAKER_01]: If I put it in front of a blue or purple flower, the crystal will look purple from that side.
[SPEAKER_01]: Now the white flower, you can see this stands for Satva.
[SPEAKER_01]: And the yellow flower, and the blue or purple flower, Satva Rajasthamas, colors also match borderless.
[SPEAKER_01]: So they are all distinct from that piece of glass.
[SPEAKER_01]: The glass itself is no color, but sometimes it looks white, sometimes it looks yellow, sometimes it looks purple, sometimes it is satvic, rajasik or tamasik.
[SPEAKER_01]: If you get identified with the color, then you will flow with that color and what likes and dislikes, honor and dishonor, success and failure will all depend on the color.
[SPEAKER_01]: Whereas, if you are centered in your real nature as the colorless, the piece of crystal, then whatever appears and disappears in you, you will be fine in a deep sense existential sense.
[SPEAKER_01]: Does that make sense?
[SPEAKER_01]: So, that is what Krishna is teaching.
[SPEAKER_01]: And therefore, the difference will be in life when such a reges and Thomas are coming, when pleasurable and painful situations are coming, where are they coming?
[SPEAKER_01]: Because of our past karma, things are coming up in life.
[SPEAKER_01]: You will still retain a great peace of mind.
[SPEAKER_01]: You will still retain a great stability.
[SPEAKER_01]: We will not get upset, as is somebody said very nicely, when the setup changes, we get upset.
[SPEAKER_01]: If the setup is not to over liking, we get upset.
[SPEAKER_01]: But this one who transcended the gunners will not get upset with the set-up changes.
[SPEAKER_01]: I have not changed, I am fine.
[SPEAKER_01]: Even if the set-up changes, it cannot affect me, it can affect the body, it can affect the mind, it can affect my financial condition, relationships, status, Facebook status, it can affect, but me, my real nature, it is not at all affected.
[SPEAKER_01]: that leads to a deep serenity of mind.
[SPEAKER_01]: So, I have always come to say being centered in this knowledge, it is still won't be easy.
[SPEAKER_01]: The world will keep trying to sweep you of your feet.
[SPEAKER_01]: Vivekananda says, never let anything disturb the serenity of your mind.
[SPEAKER_01]: It that itself is a practice.
[SPEAKER_01]: If you have this knowledge, this Vivek when it is much easier.
[SPEAKER_01]: So, the one who has transcended, how is this person different from the rest of us?
[SPEAKER_01]: We who are flow with the goners, we will be upset when things are not to our liking.
[SPEAKER_01]: We will be delighted when things go or I are expected to go as per our liking.
[SPEAKER_01]: Samalosh Tashpakanchana, a piece of clay, stone, gold, I think, maybe clay represents Rajas, stone, gold represents Satwain, stone represents Thomas, maybe I don't know why three are given, usually it's gold and clay, something like that.
[SPEAKER_01]: All are equal to that person, why?
[SPEAKER_01]: All of them have their use,
[SPEAKER_01]: gold is useful, which is wealth.
[SPEAKER_01]: But so is the earth, the soil, all your food comes from there.
[SPEAKER_01]: You need a stone to build your house also.
[SPEAKER_01]: All of them have their use and none of them are particularly valuable, but there is no greed or pull it towards them.
[SPEAKER_01]: any of them.
[SPEAKER_01]: So, you have that Samatrabuddhi, the sinness, Manapamana, in honor and in dishonor.
[SPEAKER_01]: What is honor and dishonor?
[SPEAKER_01]: It will depend on whether a person is tamasek or Rajasayk or Sathvik.
[SPEAKER_01]: But the person who is centered in our real nature as pure consciousness will not be shaken by the so-called honor and dishonor of the world.
[SPEAKER_01]: It's a game of the gunners for that person.
[SPEAKER_01]: The person is centered.
[SPEAKER_01]: I am fine.
[SPEAKER_01]: You see, I am fine.
[SPEAKER_01]: I am the same consciousness that is in you.
[SPEAKER_01]: The one who is honoring me, you are, you and I are the same.
[SPEAKER_01]: The one who is dishonoring me, you and I are also the same.
[SPEAKER_01]: You should think, something wrong with me, you are pointing back towards yourself.
[SPEAKER_01]: We are the same reality.
[SPEAKER_01]: Serva, Ramra, Paritya, Guna, Tita, Sathya, Tita, Sathya, Arama means initiatives which are taken up.
[SPEAKER_01]: So, all initiatives taken up for Dharmarthakava for the fulfillment of one's desires.
[SPEAKER_01]: For the fulfillment of one's ambitions, well, Dharma, for rituals and activities which are designed to give you heaven after death, all of these worldly pursuits or other worldly pursuits, this person takes no initiative in that.
[SPEAKER_01]: Not that this person is not working.
[SPEAKER_01]: if some duty to be done, the person will do it.
[SPEAKER_01]: If it is for the welfare of others, the person will do it, but will not take up activities will fully, with seeking some personal advantage, because the person is no longer identified with that personality.
[SPEAKER_01]: The person may be fully active for the welfare of others, for the well-being of others, or for the duties we have to be discharged by that personality, the person will do.
[SPEAKER_01]: Often, this is distinguished
[SPEAKER_01]: We know what we have to do, but either we find it utterly boring or our heart is not in it.
[SPEAKER_01]: Our heart is in something else.
[SPEAKER_01]: What is our heart in, depending on our goodness, on these goodness, we will like or dislike certain things and our heart is in what we like and our heart is not in what we dislike.
[SPEAKER_01]: If our duty is match what we like, well and good for the duties, then we will do it happily.
[SPEAKER_01]: If our duties do not match what we like, something is served to us.
[SPEAKER_01]: life has served it to us.
[SPEAKER_01]: It is not to my liking, then my heart will not be in it.
[SPEAKER_01]: But this is our condition, but the condition of the enlightened one, one is transcendent, three-gonness is not at all like that.
[SPEAKER_01]: For that enlightened one, all of these are the same.
[SPEAKER_01]: So, what is to be done in life they will do with joy and freedom.
[SPEAKER_01]: Now, so this is the
[SPEAKER_01]: background.
[SPEAKER_01]: Now, how does one transcend the three-gonness?
[SPEAKER_01]: How does one transcend the three-gonness?
[SPEAKER_01]: We will see what Krishna says.
[SPEAKER_01]: This is the third highlight of this chapter, third amazing thing about this chapter.
[SPEAKER_01]: We will see.
[SPEAKER_01]: Only two things remain.
[SPEAKER_01]: How does one transcend the three-gonness?
[SPEAKER_01]: What's the way?
[SPEAKER_01]: And finally, what's the result of it all?
[SPEAKER_01]: What's the goal?
[SPEAKER_01]: 26 and 27.
[SPEAKER_01]: 26.
[SPEAKER_01]: Maam Chayobhya Bicharena, maam Chayobhya Bicharena, bhakti yogi nasi vati, bhakti yogi nasi vati,
[SPEAKER_01]: Brahma, bhuvya, yakal, pate, he who serves me alone through the unswerving yoga of devotion, transcends these goonas and becomes fit for the state of Brahman.
[SPEAKER_01]: This is surprising.
[SPEAKER_01]: He says, you, Abvya, which are in a bhakti yoga in a sabate, who transcends the goonas?
[SPEAKER_01]: He says, the one who has deep devotion to me, to Krishna.
[SPEAKER_01]: To God.
[SPEAKER_01]: You will not expect this.
[SPEAKER_01]: What would you expect?
[SPEAKER_01]: The goulas are the products of prakriti, of nature, and we are the witness thereof.
[SPEAKER_01]: So, what would you expect?
[SPEAKER_01]: What is coming?
[SPEAKER_01]: You must see that you are not the body, not the mind.
[SPEAKER_01]: Vedantik and Kauri, Drik Dhrishtya Vivek are the puncher, course, the way of the seer and the scene, the inquiry into the five layers of the human personality or the inquiry into the three states of waking, dreaming, sleeping.
[SPEAKER_01]: And in every case, you come to the same result.
[SPEAKER_01]: I am the witness consciousness.
[SPEAKER_01]: I am untouched by these goodness.
[SPEAKER_01]: I am untouched by the body mind.
[SPEAKER_01]: I am untouched by waking, dreaming, sleeping.
[SPEAKER_01]: They cycle back and forth.
[SPEAKER_01]: I am the witness.
[SPEAKER_01]: I am the screen of the movie, in which the movie is playing or life is playing out in meet the consciousness.
[SPEAKER_01]: Argyana yoga process.
[SPEAKER_01]: This is what you would expect.
[SPEAKER_01]: But here he says bhakti yoga in a sabotec.
[SPEAKER_01]: This is the beauty of it.
[SPEAKER_01]: Not only that, he says, man, shall you have Vyabhicara in bhakti, you are going to say, what?
[SPEAKER_01]: One who worships me, he serves me through bhakti, through devotion, through unswerving, one-pointed love, devotion, bhakti.
[SPEAKER_01]: What will they attain?
[SPEAKER_01]: Again, amazing.
[SPEAKER_01]: He says, Brahma Bhuvayaya Kalpatya, they will attain to Brahmann, suchi dhananda.
[SPEAKER_01]: Why is this amazing?
[SPEAKER_01]: First of all, the method.
[SPEAKER_01]: Second, what is the result?
[SPEAKER_01]: If you worship me, Krishna, Avatar, or God, what would you expect to attain?
[SPEAKER_01]: Maybe you go to heaven and live with God, a dualistic paradigm, and he says, no, no, no, to go beyond the gunners, you would expect the method would be garner, enquiry, self- enquiry, he says, no, the method is bhakti.
[SPEAKER_01]: So, bhakti, I see, but devotion to you, to me, Krishna he says, to me, Krishna, I see, then we will attain you, no, no, you will attain
[SPEAKER_01]: Quite surprising, in both ways, do you see the surprise in the method and the surprise in the result?
[SPEAKER_01]: Surprised the result, I am just reminded of once a senior monk went to Swami Shivan and the Jima Purushmanaj.
[SPEAKER_01]: Swami Shivan and the Jima Purushmanaj, who is the second president of our order, disciple of Sri Ramakrishna.
[SPEAKER_01]: And the senior monk asked Swami Shivan and Jima that, Maharaj, we have these two ideals before us.
[SPEAKER_01]: In Vedanta, we learned that, if you become enlightened, after the death of the body, you remain
[SPEAKER_01]: limitless consciousness as Brahman.
[SPEAKER_01]: Individuality is lost, you remain as the ocean or you remain as the water of the ocean as limitless existence consciousness.
[SPEAKER_01]: That which was will always be there, just the spurious personality which appeared dream like disappeared.
[SPEAKER_01]: This is one thing we hear.
[SPEAKER_01]: We study.
[SPEAKER_01]: The senior monk is asking Swami Shivamanda.
[SPEAKER_01]: The other thing we hear in the study and we are told by our especially in our tradition is that if you are devoted to Thakur, you repeat the mantra, you serve Sadama Krishna throughout your life in devotion in the Ashram as monks or devotees.
[SPEAKER_01]: a devotional loving relationship, bhakti towards God.
[SPEAKER_01]: Then after death, you attain to Ram Krishna Loka and you will remain forever in the blissful presence of Sri Ram Krishna.
[SPEAKER_01]: Or in whichever dualistic heaven we are taught in, you know, why couldn't have or the why should not have or Shiva look or the shy whites and the father in heaven, the heaven and the Christian heaven or the Islamic heaven, a place where you dwell with the personal God in the presence of your billabit, these two we here, what will happen to us?
[SPEAKER_01]: He asks, there is monk asks, so I am going to see what will happen to us.
[SPEAKER_01]: So, I mean Shivaji gives two answers there.
[SPEAKER_01]: First answer immediately gave was Jansadhan Tanlab as you practice, so will be your realization.
[SPEAKER_01]: If your practice is predominantly a gain of practice, you will realize that you are limitless consciousness.
[SPEAKER_01]: If your practice is predominantly a devotional practice, you will attain to the personal God.
[SPEAKER_01]: You will retain your individuality and remain in the presence of the personal God.
[SPEAKER_01]: What Sri Ramakrishna would say, do you want to eat sugar or do you want to be sugar?
[SPEAKER_01]: You want to taste sugar or want to be sugar.
[SPEAKER_01]: So that was the first answer, that's why I'm a Shiva and I'm the G. The second answer is even more interesting, he said, but if you ask me, so I'm a Shiva and G. But if you ask me, this is the answer, this is the standard answer which I've given.
[SPEAKER_01]: But if you ask me, leave it, he said, leave it to Takur, he knows best for us.
[SPEAKER_01]: These are things which we really don't understand.
[SPEAKER_01]: We read about these things, but these are very high, very subtle things.
[SPEAKER_01]: What will actually ultimately happen to us,
[SPEAKER_01]: Here he says, by worshiping Krishna, by worshiping God, you will attain to Brahma-Gyana.
[SPEAKER_01]: I have seen devoted to Sri Ramakrishna-Mak, young monk, meditating, repeating the mantra, but you would expect the way it is taught, you will have a vision of the ishta-devata, living vision of the ishta-devata of the deity.
[SPEAKER_01]: But it doesn't, instead he realizes I am pure consciousness and the bitness consciousness, self-knowledge.
[SPEAKER_01]: And it is possible somebody who is on the path of knowledge suddenly gets great devotion for God and spends the rest of his life in devotion.
[SPEAKER_01]: There is a case now in Vindavan, Swami Hith Preman and the G, very wonderful, God-realized Sadhu.
[SPEAKER_01]: Now, he was on the path of knowledge for many years of his life.
[SPEAKER_01]: He was a very austere monk living in Banaras on the banks of the Ganga and discerning that I am not the body, not the mind, witness consciousness, I am not the gurus.
[SPEAKER_01]: But now he is a devotee of a ratha and lives in Brindavan.
[SPEAKER_01]: So, it can happen also.
[SPEAKER_01]: So, Shivansi says, leave it to God, these theories are fine, but what will finally happen to us?
[SPEAKER_01]: beyond our understanding.
[SPEAKER_01]: So, he says here, the way he is to worship me, bhakti yoga, worship God, and then he will go beyond the corners, and what will you get?
[SPEAKER_01]: He will be realized, you will be fit to realize your problem, Ramma Bhuvyayaya Kalpati.
[SPEAKER_01]: So, what is going on here?
[SPEAKER_01]: This discernment between the Goonas and the Self, I am the witness of the activities of the Goonas.
[SPEAKER_01]: I am like the screen on which the movie, the movie is constituted of the Goonas, is playing.
[SPEAKER_01]: Could be a horror movie, Tamasik.
[SPEAKER_01]: Could be an action movie, Rajasik.
[SPEAKER_01]: Could be a comedy also, Satwik.
[SPEAKER_01]: But the screen is equally untouched in all of them.
[SPEAKER_01]: I am that, this is called discernment and it can be done through the Vedantic techniques of self-enquiry, the Regglisha, Viva, Kapadha, Koshya, Viva, Kravastath, Ravichal.
[SPEAKER_01]: You can come to an understanding, but what happens is it requires a wide-rugge, a great dispassion for the Gunas and their products.
[SPEAKER_01]: What is going on in the world, one must have the capacity to say, I do not care, but we
[SPEAKER_01]: We get affected unless Viragas there, Viragas dispassion, a great dispassion turning away from the Guna's and their play of the Guna's.
[SPEAKER_01]: If you are deciding yourself in your understanding in our values also the Spirit must be foremost, not matter.
[SPEAKER_01]: silly joke time.
[SPEAKER_01]: This is something I read in read us digested and all read us digested in the 1960s.
[SPEAKER_01]: My grandfather had a collection of all read us digested, so I would read it and read them.
[SPEAKER_01]: So there's this joke.
[SPEAKER_01]: an early translation machine, they would have been amazed at our modern translation machines, our computers, they do an amazing job, an early computer which translates, so they are checking how it translates from one language to another, and so they translated from English to Russia and then back again to check.
[SPEAKER_01]: So, the spirit is willing, but the flesh is weak, saying the spirit is willing, but the flesh is weak.
[SPEAKER_01]: So, the translator intrushing, the Russian thing came out, they put it back into the machine, give it to the English, when he translated it back from Russian to English, it came out as the vodka is good, but the meat is rotten.
[SPEAKER_01]: The spirit is willing, but the flesh is weak.
[SPEAKER_01]: Why is the flesh weak?
[SPEAKER_01]: Why is the meat rotting?
[SPEAKER_01]: It's because of lack of viragia, because our minds are so conditioned by lifetimes of desires, of vassanas, even after understanding, we can't do much about it.
[SPEAKER_01]: Shocks which come from the world disturb us deeply.
[SPEAKER_01]: Pleasions and temptations in the world attract us deeply.
[SPEAKER_01]: In even understanding that the glass, when I put it there, it looks white because of the white flower, the white flower, the white is not in the glass, it is in the flower.
[SPEAKER_01]: You know, this is in Vedanta called Upadhi.
[SPEAKER_01]: If I put the glass in front of the yellow flower, it looks yellow, the yellow is not in the glass, it is in the flower, it is not in the glass, the glass is colorless.
[SPEAKER_01]: I am pure consciousness anyway, doesn't work.
[SPEAKER_01]: It does not work not because it is wrong, it is correct, it does not work because the surgery has not been performed properly, it is a surgery, you are separating this from that, of course, this is an analytic surgery, not a physical surgery.
[SPEAKER_01]: separation of the gunners from consciousness, separation of the Atma from Anathma, self from not self, the witness from body mind, how is this done, through knowledge, which means the connection was ignorance, the connection was an error, it's a correction of error, but think of it as a surgery.
[SPEAKER_01]: One Swami put it beautifully said, it gives an example of a devotee who used to come to the Vedanta class, he had an operation.
[SPEAKER_01]: to be performed surgery.
[SPEAKER_01]: And so the Swami asked him, has the surgery been performed and he said, no, because the doctor said you have high sugar levels, you have diabetes, you have high sugar levels and that has to be bought under control before the surgery is performed.
[SPEAKER_01]: If we perform the surgery when the sugar levels are high, you will lead to serious complications and you will be worse off than before the surgery.
[SPEAKER_01]: So that has to be controlled first.
[SPEAKER_01]: And the Swami was very excited when he heard this.
[SPEAKER_01]: He said, this is exactly what is happening
[SPEAKER_01]: unless the sugar of the desires of asanas is brought under control, if you perform the surgery, this is the atma and atma, sanghya and surgery, between consciousness and object.
[SPEAKER_01]: If you perform the surgery, the result will be complication.
[SPEAKER_01]: Since when things are fine, you will feel I am the witness consciousness, but when the going gets tough, either there are problems
[SPEAKER_01]: or something is so tempting that I cannot resist it, in both cases the surgery will not work.
[SPEAKER_01]: I will be back to where I was again, this accounts for why we find even though we have understanding we cannot put it into practice and the way to put it into practice is
[SPEAKER_01]: But suppose we are not there yet and many of us are not.
[SPEAKER_01]: So Krishna understands that.
[SPEAKER_01]: This is there is another way, a slower way, the scenic route.
[SPEAKER_01]: But a sweeter way and an easier way.
[SPEAKER_01]: It's not as rough as you have been asking you to say, step back.
[SPEAKER_01]: No.
[SPEAKER_01]: This Vedantic analysis is always it requires you to step back once others had very nicely.
[SPEAKER_01]: Vedanta works only when you step back, so that sounds fairly innocent, no, there is a lot hidden there, step back means you become a monk, you give up the world, you have no property family, so that stepping back includes renunciation, monasticism, stepping back includes meditations, stepping back includes non-engagement with what it includes a lot of an enormous
[SPEAKER_01]: but Vedanta is for everybody.
[SPEAKER_01]: If it works for Arjuna and the backing field it should work for us in this life also.
[SPEAKER_01]: So, how?
[SPEAKER_01]: If without the without sufficient viragia, the Vivek will be weak.
[SPEAKER_01]: Without Vivek or the viragia will be blind.
[SPEAKER_01]: One may be very austere.
[SPEAKER_01]: I
[SPEAKER_01]: What is the result, arrogance comes and arrogance comes, I am superior to you, I have given up all of this.
[SPEAKER_01]: The vehicle because the discernment is there, the sufficient by ragge is not the dispassion is not that the discipline is not there in there, what will happen, weakness comes, inability to make it work, inability to leave it comes.
[SPEAKER_01]: What is that?
[SPEAKER_01]: Walk the talk, that becomes difficult, both are required.
[SPEAKER_01]: or Krishna says, or there is an alternative, this path, the path of love of devotion.
[SPEAKER_01]: By one point devotion, here also there is a little catch.
[SPEAKER_01]: It must be a one point devotion to God.
[SPEAKER_01]: What will happen?
[SPEAKER_01]: All that is necessary for the Viragya, what takes, this takes the place of that Viragya.
[SPEAKER_01]: The work that that Viragya does, this will do.
[SPEAKER_01]: Brahma Bhuvyaya Kalpatay, one becomes fit for Brahma.
[SPEAKER_01]: Vedanti, what would be the Vedantic solution for it?
[SPEAKER_01]: Ah, you find some lacking in your Viragya, it's not working for you.
[SPEAKER_01]: Then intensify your karma yoga, intensify your meditation.
[SPEAKER_01]: Karma yoga, raja yoga, all of these will purify the mind, focus the mind, chitta shakti by karma yoga, chitta ekagratha, focus the mind by raja yoga meditation and then your witness consciousness, the discernment of self and not self, Viveka will work.
[SPEAKER_01]: So these are disciplines, but they are hard disciplines.
[SPEAKER_01]: What Krishna is saying here is, Bhakti yoga by itself can deliver what you all those supporting things which are necessary for Yany yoga.
[SPEAKER_01]: For Yany yoga to work, you need all those supporting disciplines, all of that, you need not do any of that, Bhakti itself will do it.
[SPEAKER_01]: Bhakti itself will give you the purity of mind, Bhakti itself will take your mind away from the world and focus it on by focusing it on Ishwaran Bhagavan.
[SPEAKER_01]: And ultimately, by the grace of God, you will get the discernment with it, where they are also.
[SPEAKER_01]: That Brahma Gianna, which you are seeking, Krishna says here, Brahma Bhuvayya Kalpathe, you want to realize your Brahma.
[SPEAKER_01]: Right?
[SPEAKER_01]: Yes.
[SPEAKER_01]: That's what I want.
[SPEAKER_01]: Arjuna might say, you are diverting me here, I don't want to devote it to you, I want to realize I am Brahma.
[SPEAKER_01]: You will do that by the grace of God, you will get that knowledge also.
[SPEAKER_01]: And by your love of God, you will develop that biragya also for the world, and you will do it all the while in a much sweeter way, much more fulfilling, okay, this is one side of it.
[SPEAKER_01]: Obviabhicaraena, unflickering, one pointed, what is one pointed bhakti?
[SPEAKER_01]: One must not take refuge in anything in the world except God.
[SPEAKER_01]: When we are faced with challenges in the world, our immediate tendencies to fall by, I have so much money saved up, that will help me.
[SPEAKER_01]: I know these powerful people, they will help me.
[SPEAKER_01]: I have these amazing qualifications and all.
[SPEAKER_01]: I will do well.
[SPEAKER_01]: Don't fall back on your own capacity, on your wealth, on other people, on the world, don't depend on the world.
[SPEAKER_01]: Take everything will work for you.
[SPEAKER_01]: Money will be there, people will be there, everything will work for you.
[SPEAKER_01]: But we will go directly to God.
[SPEAKER_01]: Take everything to God.
[SPEAKER_01]: Sharan, where do we take refuge?
[SPEAKER_01]: One pointed bucket, it's an entirely personal thing.
[SPEAKER_01]: Internally, I will run straight to the Lord to the God in the form which I worship.
[SPEAKER_01]: I will run straight to Krishna says, come to me, straight.
[SPEAKER_01]: Come to God.
[SPEAKER_01]: Sadama Krishna, whatever he had to say would say to the mother.
[SPEAKER_01]: Anything, he would just take it to the mother,
[SPEAKER_01]: complain grumble to the mother, not to the world.
[SPEAKER_01]: want something to the mother, not to the world, not to people.
[SPEAKER_01]: That kind of inner.
[SPEAKER_01]: It's an inner thing.
[SPEAKER_01]: externally, of course, you have your money, you have people and things are there, but really my one-pointed devotion is there.
[SPEAKER_01]: And the bhaktis in the hunt, of course, the teachers of bhakti will go further.
[SPEAKER_01]: They will say, do not even depend on Gyanayoga, Raja Yoga, Karma Yoga, depend only on bhakti.
[SPEAKER_01]: even the higher spiritual practices also do not take refuge there, take refuge only in bhakti.
[SPEAKER_01]: So, that is the higher bhaktis in the, not in Vedanta, but in not in this adwaita, but in the bhakti schools they will say that take refuge only, let your only practice be bhakti.
[SPEAKER_01]: It is important in a point because that what gives us focus, that is what makes us one point it.
[SPEAKER_00]: Maharaj, this idea of your Bichari, but P, it also comes in the 13 chapter in verse number 10, where he says, my channel, you're getting a Bichari.
[SPEAKER_00]: I was wondering if there's a difference between the teaching there and here, because there it appears just before
[SPEAKER_01]: it feels like it is the we are which are any of these like a preparation ground, yes, the realization that and the… In 13 chapters of preparation ground, here also it seems to be preparation ground, because it says, then you will be fit for the realization of the problem, but it is a comprehensive practice which takes the place of karma yoga, bhakti yoga, bhakti yoga, bhakti yoga, bhakti yoga, bhakti yoga, bhakti itself will deliver all the goods, all right.
[SPEAKER_01]: This is also a point out that just as Ganyoga can take you to Brahma Ganyana to realize that you are Brahma and Bhakti Yoga can also do that.
[SPEAKER_01]: That is also some, this is something that you see in the light of spiritual practitioners, devotees, very devoted to God, loving relationship with God, this suddenly become Ganyas, they get self-realization.
[SPEAKER_01]: Now in the Bhakti Siddhant and the Bhakti schools in the schools of love of God,
[SPEAKER_01]: They may not give importance to that.
[SPEAKER_01]: The lover of God may not give importance to self-realization, but they'll get it anyway.
[SPEAKER_01]: It's something that they might not give so much importance.
[SPEAKER_01]: What do they give importance to their love of God, Bhakti?
[SPEAKER_01]: So that is the Siddhanta or the conclusion of the Bhakti schools of Vedanta.
[SPEAKER_01]: All right.
[SPEAKER_01]: Now, let me go into a little deeper into this, a very interesting aspect of this.
[SPEAKER_01]: It is this.
[SPEAKER_01]: is that there are these two ways of dealing with the goodness.
[SPEAKER_01]: One way is to see them like I showed you the Upadhi and the glass separated from them.
[SPEAKER_01]: I am pure consciousness untouched by the Ganesh.
[SPEAKER_01]: Therefore, nothing that the Ganesh do affects me.
[SPEAKER_01]: And therefore, I have the same sightedness towards the pity regarding the world.
[SPEAKER_01]: This is dismissing the world as transient and appearance, like a movie, like a dream, like a mirage.
[SPEAKER_01]: And I am the one consciousness there.
[SPEAKER_01]: This is one we are doing it.
[SPEAKER_01]: What about the Upadis themselves?
[SPEAKER_01]: In Vedanta, the Upadis themselves are dreamed like their appearances in conscious.
[SPEAKER_01]: Here, there is a separate flower in the glass, just for the example.
[SPEAKER_01]: But in Vedanta, the Gunas themselves are also appearances in consciousness.
[SPEAKER_01]: The only reality is consciousness.
[SPEAKER_01]: Gunas and their products are all appearances, they don't exist apart from consciousness.
[SPEAKER_01]: This is one way of dealing with the Gunas, by falsification of the world, Jagat Mithyaptor.
[SPEAKER_01]: This is the Vedantic way.
[SPEAKER_01]: But, another way, what Krishna is suggesting in Sri Ram Krishna is also suggested, and the masters of bhakti also suggest, they say their suggestion is this is a kind of incompleteness in the Gyanis approach.
[SPEAKER_01]: It leads to the falsification of the world, the falsification of the gunas, the gunas are appearing, they are changing, they are transient, ever changing, and basically they are appearances, dreamlike, in substantial.
[SPEAKER_01]: The reality is the usunchanging pure consciousness which I am.
[SPEAKER_01]: This is the Gany's approach.
[SPEAKER_01]: At best, first of all, it leads to dismissal of the world and the gunas and the world.
[SPEAKER_01]: And what will be the result?
[SPEAKER_01]: At best it will be a great sereneity, a great peace in the midst of all activities.
[SPEAKER_01]: And that's very valuable, wonderful.
[SPEAKER_01]: But there is a higher way of regard.
[SPEAKER_01]: This is what Sriram Krishna is to call big giana.
[SPEAKER_01]: He says, you can ascend to the roof of the house.
[SPEAKER_01]: Perfect, you've left everything behind.
[SPEAKER_01]: But you can also take a look back at what you left behind and realize that entire house is made of the same material as the roof.
[SPEAKER_01]: It is this pure consciousness alone, this Brahman alone, which is put around the cloak of the Gunas and his appearing as the word.
[SPEAKER_01]: What are these Gunas?
[SPEAKER_01]: You can regard them as false transient appearances, or you can regard them as Brahman.
[SPEAKER_01]: As God, as Saganapuraman, because they are Saganapuraman after all.
[SPEAKER_01]: If God is non-dual, if Brahman is non-dual, there cannot be anything that is not
[SPEAKER_01]: So whatever you are experiencing is in some way, it is Brahman.
[SPEAKER_01]: If I am experiencing a world produced by the Gurnas, this world, it must be Brahman.
[SPEAKER_01]: Instead of dismissing the world and the activity of the Gurnas, try to see the Lord in all of them.
[SPEAKER_01]: You see the shade of difference.
[SPEAKER_01]: This is a clear difference in looking back upon the world and seeing the same grammar, but in this magical way appearing to you in the cloak of the Ganesh.
[SPEAKER_01]: Instead of dismissing Sattva Rajas and Tamas, when Tamas comes, you see, where is this man, sleeping, Tamasik, snoring, here is my Lord, was put on the blanket of Tamas and snoring there.
[SPEAKER_01]: My same Lord, my beloved Ishtar Devathai is appearing in that form, after all who else could it be?
[SPEAKER_01]: Other than Brahman, but put on the blanket of tamas, of sleepiness or illness or whatever this is now inert there, or you see there what tremendous activity, downtown Wall Street.
[SPEAKER_01]: I must earn money, millions of dollars and so busy, computer screens around it and what is rising and what is falling, day and night buying and selling and there is so much money to be made and such heights to be attained busy, busy, busy.
[SPEAKER_01]: There is my Lord, who is put on the shining blazing dazzling robe of Rajas, or in Institute
[SPEAKER_01]: in quietness, like a meditative, there is my Lord with the Sri Indrob of Satvapunadev.
[SPEAKER_01]: In all of these robes is my Lord, notice, none of them are particularly spiritual.
[SPEAKER_01]: The lazy man is not spiritual, nor is the trader in a Wall Street spiritual, nor is the even the scientist may not be spiritual at all.
[SPEAKER_01]: could be, may not be.
[SPEAKER_01]: There are so many writers, painters, musicians, scientists who are very refined, but they don't have a spiritual bone in their bodies.
[SPEAKER_01]: They are not interested.
[SPEAKER_01]: It is sathik.
[SPEAKER_01]: It is sathokora.
[SPEAKER_01]: It is the glory of sathokora.
[SPEAKER_01]: But the enlightened one sees my, the bhakta, the bhakti, the devotee of God.
[SPEAKER_01]: One was attained enlightenment through devotion.
[SPEAKER_01]: We will have the natural tendency to continue this devotion after enlightened mentors.
[SPEAKER_01]: after seeing that I am the witness of the three corners.
[SPEAKER_01]: But what is in those three corners?
[SPEAKER_01]: Is my Lord only?
[SPEAKER_01]: Is my beloved Lord?
[SPEAKER_01]: In all, once then you see the deeper meaning of Abhyabhicharini.
[SPEAKER_01]: How can Bhakti be on one pointed, unflickering?
[SPEAKER_01]: Our experiences in the world are continuously flickering.
[SPEAKER_01]: Thanks to the goodness.
[SPEAKER_01]: So, to a resistance and Thomas are coming, waking, dreaming and sleep are coming, people are coming and going, happiness and misery are rising and falling in the midst of all these flickering experiences, how can you have one point of devotion, only possible if in all these experiences, in all these people in all circumstances, you are seeing one reality.
[SPEAKER_01]: You are seeing your beloved Krishna, you will have it Rama, you will have it Jesus or you will have it Rama Krishna, you are seeing that you are Ishta Devata in the middle of all of it.
[SPEAKER_01]: In all the plays of Ganesh, covered with those Ganesh is my beloved Lord.
[SPEAKER_01]: I recognize thee my Lord, my beloved, I see you.
[SPEAKER_01]: Then your devotion will be unflickering, with eyes closed, with eyes open, all you are doing all day long.
[SPEAKER_01]: Bhakti yogi in a saivati.
[SPEAKER_01]: I am worshipping my Lord through bhakti yoga.
[SPEAKER_01]: When I give medicine to the sick, when I give education to the school child, when I feed the hungry, I am serving my Lord in all these ways.
[SPEAKER_01]: And what is the service bhakti yoga in a saverti, by the yoga of love, love is always expressed as service.
[SPEAKER_01]: Here is my Lord who is accepting my service in the form of the homeless person, in the form of the sick person, in the form of the mentally troubled person, in all these forms.
[SPEAKER_01]: So, then one has a one will have a great love and an unflickering love because there is no but nothing else which will disturb you.
[SPEAKER_01]: That's why the enlightened ones, they seem to love a spiritually advanced ones, they seem to love us so much unconditionally, don't be fooled, they are not loving you personally, they are loving a truth which is deep within us, the real us, which is none other than they will have it a lot, they see the presence of the divine in us and love and worship the divine, that's why they love unconditionally comes to all of us.
[SPEAKER_01]: Truly, if you are lucky enough to meet such a person, the first impression you get is, this person is on my side, this person understands, but understands in an unsentimental way, understands me deeply to a depth which even I am not aware of, and knows and wants what is truly good for me.
[SPEAKER_01]: You always feel that.
[SPEAKER_01]: I have always felt it among, when I met some of the great swamis of our order, spiritually advanced people, they genuinely want the best for you, because they're seeing that beloved Lord in all.
[SPEAKER_01]: How will you see this?
[SPEAKER_01]: It is a great secret about Bhakti here.
[SPEAKER_01]: He's saying worship me, suppose he's saying take it literally, worship in Krishna.
[SPEAKER_01]: How will this happen then?
[SPEAKER_01]: If one sees the Lord in one form, see the Lord in one form, see the Lord in one name, Krishna, Rama, Rama Krishna.
[SPEAKER_01]: What will happen?
[SPEAKER_01]: This will lead to seeing the Lord in all forms.
[SPEAKER_01]: This will eventually lead to seeing the Lord in all names.
[SPEAKER_01]: Vivekananda says, if you cannot see it everywhere, see it in one place first, to begin with.
[SPEAKER_01]: What is that one place?
[SPEAKER_01]: What our religion teaches us, in whichever form it will.
[SPEAKER_01]: You, that temple, that church, in that form, that Rama, that Krishna, that baby, in that form, and that Kali, in that form, in that name, I see the Divine.
[SPEAKER_01]: As I love and worship the Divine, in that form, and I try to see that in everyone, at one point it will become living.
[SPEAKER_01]: It will come alive.
[SPEAKER_01]: And then the heart will be full of love, of devotion, of great fulfillment.
[SPEAKER_01]: Once that happens, next, you push it a little further, people don't go sometimes further than this.
[SPEAKER_01]: Push it a little further, you will see it everywhere.
[SPEAKER_01]: the tundooler that is the rice.
[SPEAKER_01]: So, when people cook rice, if you press one grain of rice, you know whether the pot has been well cooked or not.
[SPEAKER_01]: This is a tundooler nearby, sorry, sorry, and you can then as different.
[SPEAKER_01]: This is tundooler nearby.
[SPEAKER_01]: This is a technique term in the use for a metaphor.
[SPEAKER_01]: As by pressing one grain of rice, you realize that whether the whole
[SPEAKER_01]: in one form, in one divine name and form, which is easier to see God in, in a divine name and form, rather than in a name and form in the world.
[SPEAKER_01]: Once you realize it there, you will find it everywhere.
[SPEAKER_01]: Then what happens is, when what happens is, one becomes free of the three gunners, but not in the way which we talked about earlier.
[SPEAKER_01]: In a much more beautiful, loving, wholesome way in which you can be fully active and involved in the world, but it is once heart overflows with love and devotion.
[SPEAKER_01]: When a tends the same divine reality inside and outside, and when it tends to deep fulfillment here and here after, unshaking fulfillment.
[SPEAKER_01]: So this is the third great highlight of this chapter.
[SPEAKER_01]: We are talking about first one is the three gunners, the great sciences three gunners.
[SPEAKER_01]: Second one is how to discern yourself from the three gunners.
[SPEAKER_01]: Third one is this particular approach through love and devotion.
[SPEAKER_01]: You will get whatever you want.
[SPEAKER_01]: You want to realize Brahman.
[SPEAKER_01]: He says yes, you will realize your Brahman.
[SPEAKER_01]: You don't want me, God doesn't matter.
[SPEAKER_01]: You won't have me.
[SPEAKER_01]: You will get, you will get your precious Brahman knowledge.
[SPEAKER_01]: But that you will get much easier.
[SPEAKER_01]: So Ramakrishna would in the Gospels Ramakrishna you find again and again he keeps on pushing people.
[SPEAKER_01]: Watch him the mother.
[SPEAKER_01]: Vedantic knowledge very good, but he knows where we lack, where the shoe pinches he knows, where Radkar, that extreme purity, dispassion, discipline, we lack that.
[SPEAKER_01]: What will happen?
[SPEAKER_01]: And improperly performed surgery, and we will complain, I get it now, but my life really hasn't changed.
[SPEAKER_01]: How will it change?
[SPEAKER_01]: The engine is not there.
[SPEAKER_01]: We wake up without Viragya, powerless, Viragya without Viveka, blind, the two required
[SPEAKER_01]: this bhakti provides all of it.
[SPEAKER_01]: And that to in such a whole semi, it spiritualizes all of our life.
[SPEAKER_01]: Then what happens?
[SPEAKER_01]: It comes to the last verse.
[SPEAKER_01]: Siyajadhya Dharmasya, Sukhasya Ekantika, Siyajadhya, Sukhasya Ekantika, Siyajadhya, for I am the embodiment of Brahman of immutable immortality of the eternal religion and of absolute bliss.
[SPEAKER_01]: His recreation is talking as the avatar, where will you find Brahman?
[SPEAKER_01]: First of all, why do we need Brahman?
[SPEAKER_01]: Why do we need any of this?
[SPEAKER_01]: Sukhasya Ekantika, Siyajadhya.
[SPEAKER_01]: the one abode of or one ground of all fulfillment in joy.
[SPEAKER_01]: All of us all sentient beings are pursuing fulfillment, joy, happiness, whatever you call it.
[SPEAKER_01]: One scientist he wrote in a book that these people keep saying our goal is happiness.
[SPEAKER_01]: I don't agree.
[SPEAKER_01]: My goal is not happiness.
[SPEAKER_01]: My goal is knowledge.
[SPEAKER_01]: I want to know the answers to the questions, profound questions.
[SPEAKER_01]: He's a quantum theorist.
[SPEAKER_01]: So, profound questions.
[SPEAKER_01]: I want to know the answer.
[SPEAKER_01]: For that I'm willing to put up with a lot of unhappiness.
[SPEAKER_01]: So, my goal is not happiness.
[SPEAKER_01]: It's knowledge.
[SPEAKER_01]: That is a remarkably short-sighted way of looking at things.
[SPEAKER_01]: You can ask the same scientist.
[SPEAKER_01]: If you get that knowledge, will you be happy or sad?
[SPEAKER_01]: You'll be happy.
[SPEAKER_01]: The curlmy mission of all our efforts is fulfilment of happiness and that's what we are aiming at.
[SPEAKER_01]: All sentient beings in the greatest way in the most refined way.
[SPEAKER_01]: Through knowledge, through wealth, there's people say nowadays you're positive psychology.
[SPEAKER_01]: You can't get happiness by pursuing happiness.
[SPEAKER_01]: There's some insight in that, but don't listen to them, see, we are pursuing happiness anyway.
[SPEAKER_01]: If you get happiness by pursuing other things, that's because of the root ignorance.
[SPEAKER_01]: We think happiness lies in other things.
[SPEAKER_01]: The one abode of all fulfillment, what we are all seeking for, limitless existence, limitless happiness and freedom, the pursuit of happiness, life, liberty, but we are seeking for.
[SPEAKER_01]: You see, how great the insight was, what 1776, it is a spiritual document.
[SPEAKER_01]: So the pursuit of life, liberty and happiness.
[SPEAKER_01]: where there is a reality in which this fulfillment can be found.
[SPEAKER_01]: He says, Sukhasya, ikanti, kasjas, what you are looking for, what all beings life after life you are pursuing.
[SPEAKER_01]: There is this reality which is on and the bliss itself.
[SPEAKER_01]: What is that?
[SPEAKER_01]: It is Brahman, our real nature and he says, the most
[SPEAKER_01]: You might think then our real nature enquiring insight, that is what Vedanta says, Krishna says here, in line with this teaching of the earlier words, the easiest way is to see it in me, Krishna says, see it in an avatar, in a incarnation of God.
[SPEAKER_01]: So, you can limit it to only Krishna, then you would be little narrow or to an incarnation of God, Rama or Krishna or Jesus or Buddha or Ramakrishna.
[SPEAKER_01]: In any of the great incarnations of God, who were manifest before us, and he says, Brahman Oay Pratishtha, this is one interpretation, this is a very difficult to interpret, this is I am the ground of Brahman, what can be the ground of Brahman, Brahman is the ground of everything.
[SPEAKER_01]: One way avatar, another way he is speaking as nirguna Brahman, suchi dharanda, which is the ground of saguna Brahman, in that sense also.
[SPEAKER_01]: And of eternal peace, abhyaya, eternity, unchanging existence, consciousness, place, immortality, amrita, and of the eternal spirituality, which leads to that, the path which leads to it.
[SPEAKER_01]: Om Shanti, Shanti, Shanti, Hari, Om Thatsak, Sri Ramakrishna, Ruparnamasthum.