Isha Upanishad | Mantras 17 - 18 | Swami Sarvapriyananda

[SPEAKER_01]: Oh, poor, namada, poor, namidam, poor, namada, chate, poor, nasyapur, namada, ya, poor, namidavashi, chate, oh,
[SPEAKER_01]: proceeds from the infinite supreme Brahman.
[SPEAKER_01]: I think the infinitude of the infinite condition Brahman, it remains as the infinite, unconditioned Brahman alone.
[SPEAKER_01]: Ome, peace, peace, peace.
[SPEAKER_01]: So, we are studying the Esho-Panishad and we are towards the end of the Upanishad.
[SPEAKER_01]: of 18 mantras, they are now on the 16th mantra we have done that and we are going to the 17th mantra.
[SPEAKER_01]: I'm reading the 17th mantra.
[SPEAKER_01]: the English translation, let my vital force now attain the all-pervading immortal air, now let this body be reduced to ashes, ohm, oh mind, remember, remember all that has been done, oh mind, remember, remember all that has been done.
[SPEAKER_01]: So what's going on here?
[SPEAKER_01]: In Vedic spirituality, there are these two paths to enlightenment and liberation.
[SPEAKER_01]: One is called Sadhyamukti, another one is called Kramamukti.
[SPEAKER_01]: Sadhyamukti is immediate liberation.
[SPEAKER_01]: And Kramamukti's sequential liberation, liberation in stages.
[SPEAKER_01]: What is immediate liberation?
[SPEAKER_01]: immediate liberation is realizing who or what we truly are and then that leads to freedom because what we truly are is Brahman.
[SPEAKER_01]: Existence consciousness plays one limitless existence and consciousness such as Ananda.
[SPEAKER_01]: I am that, that is our real nature.
[SPEAKER_01]: We do not know that, that not knowing it, not realizing it is called ignorance and the knowledge that I am that, that liberates us even the language that it liberates us.
[SPEAKER_01]: It is also a little figurative because, you know, you know,
[SPEAKER_01]: Liberate means we are already liberated, we realize that we always were liberated.
[SPEAKER_01]: So that's the path of immediate liberation that can be called here and now in this body, in this world, in this life itself, you realize you're already present liberation.
[SPEAKER_01]: However, if that does not happen, there's also this other path.
[SPEAKER_01]: on the path of sequential liberation in Sanskrit, Kramamukti, those who have not yet realized their identity with Brahman, that I am Brahman, distilled feel, I am this person and this individual being.
[SPEAKER_01]: And then having led a pious life, a religious devotional spiritual life, life of Bhakti
[SPEAKER_01]: day attain to Bram Maloka after death.
[SPEAKER_01]: After death they will go to the highest heaven.
[SPEAKER_01]: It is the idea of attaining heaven in the devotional religions after death.
[SPEAKER_01]: One is supposed to go to the highest heaven.
[SPEAKER_01]: The multiple heavens in Indian religions.
[SPEAKER_01]: In Hinduism, Jainism, Buddhism, multiple heavens.
[SPEAKER_01]: But most of those heavens are better words like this.
[SPEAKER_01]: They're still, they're otherworldly, but still worldly.
[SPEAKER_01]: Except what might be called Brahma-Loka.
[SPEAKER_01]: So in that Brahma-Loka, which is a genuinely spiritual heaven, one attains to that.
[SPEAKER_01]: And from there, one finally gets liberation, boxha.
[SPEAKER_01]: There, one will attain this knowledge that I am Brahma, and
[SPEAKER_01]: attain to full liberation.
[SPEAKER_01]: So, that is sequential.
[SPEAKER_01]: Not right now, not in this lifetime after death, one goes to Brahma-Loka and from there, eventually, one will attain full liberation.
[SPEAKER_01]: And there, of course, one will get this final knowledge that I am from them.
[SPEAKER_01]: So, these are the two paths.
[SPEAKER_01]: One path, the path of immediate liberation, is the path of knowledge because the immediate liberation is a matter of realizing our true nature, it's the path of Gyaada, it is the path taught by the Upanishads.
[SPEAKER_01]: The other path, the sequential liberation, the practice there is not so much Gyaan, it is Karmman Upasana.
[SPEAKER_01]: So, remember that the Vedas, the three components of the Vedas, there is karma, there is Upasana, there is Ghaara, the karma is rituals, in those days they were fire rituals, Jaggyam.
[SPEAKER_01]: Nowadays, in Hinduism you will find a lot of elaborate ritualistic pujas.
[SPEAKER_01]: And then there are Upasana, Upasana means meditations, Vedic meditations, and now in Hinduism we have a variety of, we have replaced those with a variety of each ta-deva ta-opasana.
[SPEAKER_01]: We have chosen form of God, a mantra of God, how to meditate and all that, so that is the Upasana meditation.
[SPEAKER_01]: This combination of karmaduparsana, ritual and meditation, this will take us to after death to Brahmhaloka, which is the equivalent in Vaishnavism, it is called Vaikuntha, Goloka, in Shivism, it is called Kailashya, in the Shakti traditions called Devi-Loka.
[SPEAKER_01]: In our own traditions, Ramakrishna, we have to term Ramakrishna-Loka.
[SPEAKER_01]: But all of these, what are these?
[SPEAKER_01]: proliferating heavens, let us just say it is the same reality that there is a spiritual highest spiritual existence post, physical life post, modern physical, spiritual existence in the presence of the divine which all these teestic religions speak about and Vedanta supports.
[SPEAKER_01]: Yes, such a thing is there and yes, it is most worthwhile to go there and that is also
[SPEAKER_01]: The idea is that those who do not have, we are not talking about those who have gone there through merit and they still have desires, they will come back again, not those people.
[SPEAKER_01]: We are talking about spiritual seekers like us who want Moxia, who want liberation, who want enlightenment.
[SPEAKER_01]: So even if we do not get enlightenment in this life, this most pious, most devoted person who has done karma and opassana, worship and meditation
[SPEAKER_01]: action here refers to the technically to the Vedic rituals, but in a broader sense we can say all karma yoga is action and all bhakti and meditation, dhyana is the Upasana.
[SPEAKER_01]: Those who have led such a life they will go to, basically they will go to heaven after death.
[SPEAKER_01]: Now,
[SPEAKER_01]: We are in that section of Kramamukti, Sequential Liberation.
[SPEAKER_01]: And what's happening here?
[SPEAKER_01]: This person who is not yet realized that I am Brahman, but definitely is a very spiritual person.
[SPEAKER_01]: All life has led a good moral life, has led our ship full life, has led a devoted life, has bucked deep devotion to God, has meditated,
[SPEAKER_01]: repeated Dhamma, Ishta Mantra, has devotion to God in some form, Rama, or Krishna, or whichever form is devoted to God.
[SPEAKER_01]: This person is now dying.
[SPEAKER_01]: It's at the end of life.
[SPEAKER_01]: At the end of life, the prayer, the prayer of the person who's passing away, and now asking for that, after death, may I go to God.
[SPEAKER_01]: May I go to God?
[SPEAKER_01]: May I go to the realm of Saganabram, Ishwarabhagavan, to Mahistadevata, to Rama, to Krishna, to Kali, to Ramakrishna.
[SPEAKER_01]: But all the Christian heaven of the Islamic heaven, let me go there.
[SPEAKER_01]: And this is what I have tried all my life for.
[SPEAKER_01]: Please bless me, please take me on to yourself.
[SPEAKER_01]: He is praying.
[SPEAKER_01]: Technically, here the prayer is to Hiranya Garva, to Brahman as the cosmic mind.
[SPEAKER_01]: and four mantras, very nice the blind prayers, they are set in the Vedic context so they sound a little strange to us, but actually if you look at especially if you see our own Ramakrishna Vivekantha tradition, there are so many accounts of monks and devotees passing and they have this kind of a passing, you can see from the stories.
[SPEAKER_01]: They see the presence of the divine, the field, the presence of the divine, they pray to the divine.
[SPEAKER_01]: You'll see all of that is mentioned here.
[SPEAKER_01]: What is being said here?
[SPEAKER_01]: Why are you running along Mambritamathetam?
[SPEAKER_01]: So now I am to die.
[SPEAKER_01]: So what will happen?
[SPEAKER_01]: Why the prana, the breath, let this breath merge with the cosmic prana, that air which is hooshing in and out of my lungs, which is limited to this individual being, which is keeping this individual body alive.
[SPEAKER_01]: Now this body is dying.
[SPEAKER_01]: And finally,
[SPEAKER_01]: There's a book actually, we came very famous, when the breath becomes air, yes.
[SPEAKER_01]: When the breath becomes very touching book, it's written by a doctor, I think.
[SPEAKER_01]: That's the moment of death of the patient.
[SPEAKER_01]: So when the breath becomes air, this is living beings, this is breath, you're breathing in and out, but at they will come a moment in all our lives.
[SPEAKER_01]: When this breath and the air outside will become the same.
[SPEAKER_01]: because it's just air now.
[SPEAKER_01]: And that's exactly what he's seeing.
[SPEAKER_01]: Why you're anilam, amritam?
[SPEAKER_01]: When let the breath become air.
[SPEAKER_01]: And he says, let it become.
[SPEAKER_01]: This individual system is now falling apart.
[SPEAKER_01]: It's dying.
[SPEAKER_01]: Now let it end.
[SPEAKER_01]: Let this breath become air.
[SPEAKER_01]: And he calls this air, amritam, because this is the
[SPEAKER_01]: The part of that kept this body alive in the last so many years, 178-19 years it kept it alive.
[SPEAKER_01]: Now that prana let it go back to the cosmic prana and what about the body?
[SPEAKER_01]: So here
[SPEAKER_01]: It's basically when it says, let it become part of the Cosmic Planet, the Cosmic Planet is actually part of Hiranya Garbati.
[SPEAKER_01]: The, you know, second Abramma in the subtle body, the Cosmic Mind, mind, the subtle body, the Pranada, they're all part of Hiranya Garbati.
[SPEAKER_01]: So when I say, let this breath become air, part of the Cosmic Air, I want to become one with Hiranya Garbati.
[SPEAKER_01]: Another way of saying it is, I want to go to the world of Hiranya Garbati.
[SPEAKER_01]: I want to go to that highest heaven to the present sub god, to Brahmhaloka.
[SPEAKER_01]: And what about the physical body?
[SPEAKER_01]: Vasman Tagumshari Ram.
[SPEAKER_01]: Now this body will be consigned to the flames.
[SPEAKER_01]: So Hindus declimate the bodies.
[SPEAKER_01]: Or Christians will body, ashes to ashes, clay to clay, earth to earth, dust to dust.
[SPEAKER_01]: So this body will be now cremated.
[SPEAKER_01]: Let it, this body will be Vasman.
[SPEAKER_01]: It will be reduced to ashes now.
[SPEAKER_01]: Now he's praying, Om, Kratosmaara, he's saying, Om, here, Kratam, here means, the mind, the mind which thinks about things, he's speaking to his own mind, Om, mind, now remember the most important thing.
[SPEAKER_01]: Remember God, that which you have done all your life, the mantra which you have repeated, God is teleweth at the form of God, you have worshiped all your life.
[SPEAKER_01]: This is to be remembered now at the moment of death.
[SPEAKER_01]: Oh, my mind, hold on to the Lord.
[SPEAKER_01]: Who may have worshipped all your life.
[SPEAKER_01]: Basically, remember what has to be remembered, what is really meaning for this point.
[SPEAKER_01]: Let everything else go.
[SPEAKER_01]: Let money go, let achievements go, let problems go, anxiety go, let my dear and beloved relatives go, my friends and enemies go, let them all go and I wish them well, you end it with blessing, let all of you be happy, peaceful, I am your well-bisher for all, but I am detached now.
[SPEAKER_01]: It is time for me to go.
[SPEAKER_01]: Remember that which has to be remembered, but don't remember the world anymore, don't think of the world anymore.
[SPEAKER_01]: Then the second kratos per the second time, it is actually an appeal to the fire, to ugly, that oh ugly, you have been the witness of all my ritualistic performances.
[SPEAKER_01]: See what he is saying here is all my life, I have done the Vedic rituals and I have done the Vedic meditations.
[SPEAKER_01]: Technically, all these rituals are performed in the presence of Agniya in Agni, in fire, the fire rituals are of course performed in the Vedic fire, or even our Pujas, you will see all the Hindu rituals.
[SPEAKER_01]: All Hindu rituals, they will always be fire will be lit.
[SPEAKER_01]: If you see a Pujar is starting the Pujar, what will it do?
[SPEAKER_01]: The first thing you will do is light the lamp.
[SPEAKER_01]: So the fire is a witness to all my ritualistic actions, all my worship throughout, so it sort of symbolically is saying to fire, you stand witness to the fact that all my life I've worshiped God.
[SPEAKER_01]: So, O fire, let those stand witness and I'm praying for that path.
[SPEAKER_01]: What path?
[SPEAKER_01]: Um, after death, if you're not liberated, if you're liberated, if you're already, if you're already driven, when the body dies, you're called, we day have booked a bodyless liberation.
[SPEAKER_01]: You need to go anywhere, now come anywhere, you are, we are from, when you're the infant.
[SPEAKER_01]: But unless we are liberated, what will happen to us is, when the physical body dies, um, this subtle body and the causal body and the givatma, which is consciousness reflected as chidavas and the physical body and causal body, this bundle,
[SPEAKER_01]: will travel as a seed according to past karma.
[SPEAKER_01]: Now if this person has led a good devout life but has many desires, worldly desires, worldly person, but has led a good life.
[SPEAKER_01]: Then this person will travel to some of the higher heavens for some time and then we'll come
[SPEAKER_01]: or if this person has not let a good life, a strongly, seriously sinful life problematic life, then that seed form will go to hellish words and suffer terribly.
[SPEAKER_01]: And then again, when that bad karma is exhausted, will come back to the human world to progress for the spiritual life.
[SPEAKER_01]: If the karma is utterly mixed, neither particularly devout or good, or neither anything terrible, then that person will be reborn very quickly after some time.
[SPEAKER_01]: So, these are the, what is called the, the, the dark path, Krishna Gati, the dark path.
[SPEAKER_01]: We are not talking about that, the one who's praying here is not talking about that.
[SPEAKER_01]: I have led a devout life, I have no desires about this world, I don't want anything in this world anymore.
[SPEAKER_01]: I have desireless and I have led a devout life, yes, I am not at a bramma gana enlightenment.
[SPEAKER_01]: So what will happen?
[SPEAKER_01]: This person will go through what is called shuklagati, the luminous path.
[SPEAKER_01]: There are these two paths, the dark path and the luminous path.
[SPEAKER_01]: The dark path.
[SPEAKER_01]: If one is not enlightened, one will have to travel.
[SPEAKER_01]: It's Sanskrit, this is called Uttakramana.
[SPEAKER_01]: The technical name for that is Trans-micration.
[SPEAKER_01]: So going from one state to another, one world, one locator, another, and then coming back and being born again.
[SPEAKER_01]: So either the choice is the dark path or the luminous path.
[SPEAKER_01]: Dark path is guarantees that you will come back.
[SPEAKER_01]: Good experiences, heavenly experiences come back.
[SPEAKER_01]: Bad experiences and come back.
[SPEAKER_01]: or mixed experiences and come back.
[SPEAKER_01]: That's all the dark path.
[SPEAKER_01]: The luminous path is the one which will take you to Brahma-Loka, the highest heaven.
[SPEAKER_01]: And from there one will attain Krama-Mukti.
[SPEAKER_01]: So it's already a kind of moksha because one will not come back anymore.
[SPEAKER_01]: Now, he is praying for shook-lugity, the luminous path, the sequential liberal.
[SPEAKER_01]: There are all different names, meaning the same thing, Kramamukthi, sequential liberation, the path of Karmma and Rupassana, sequential liberation, the same meaning, the path of the path going through the luminous path in Sanskrit shook-lugity, they all mean the same thing, and he is praying for that now.
[SPEAKER_01]: and even dual liberation.
[SPEAKER_01]: Let me go to, if a Vaishnava, I will go to Vaikun-Tain, live with Narayana in the presence of God, or the Christian heaven, the Islamic heaven, or the Shaiwait heaven, or the Devi-Loka, whatever, or Ramakrishna-Loka, whatever, let me go there and stay.
[SPEAKER_01]: So this is the meaning of just of this mantra.
[SPEAKER_01]: Let me just repeat a few, just translate a few, quote and translate a few lines from Shankaracharya's coming to be here.
[SPEAKER_01]: Shankaracharya says, other Idaanim mamamarithya, so I am dying now and hence this prayer.
[SPEAKER_01]: Why you prana adhyatbapari chedam?
[SPEAKER_01]: So, why you here, the wind here means breath, which is in this body.
[SPEAKER_01]: Adhyatma in this physical body, in this individual.
[SPEAKER_01]: What will happen?
[SPEAKER_01]: Adhyatma parit chedam hittoa, giving up this individual limitation.
[SPEAKER_01]: Adhidayi vatam matmanam sarvaatmakam, anilam mamritam, sutratmanam, rathipat dhyatam.
[SPEAKER_01]: let it attain to its immortal nature which is hernia garbha, the cosmic being from which the subtle body has come, because of which there is this prana in this body, but but because of which also I have the individual mind, individual intellect and all of that let me go to the world of Brahman and that means let me go, moment you say let me go let me attain that means we are go on the path of sequential liberation this is not full liberation there is not immediate
[SPEAKER_01]: See, the difference is this, when the enlightened one passes away, Brahma Gyanam, the Jeevan Mukta, who has already attained enlightenment, when the body passes away, what will happen?
[SPEAKER_01]: The physical body will merge into this physical cosmos, or more precisely the Virat ishwarah.
[SPEAKER_01]: guard in the as the in the cosmic form the body will go back to the cosmos.
[SPEAKER_01]: Basically the five elements will go back to the five elements or in biblical language would they will say it will you know ashes to ashes dust to dust when that is the physical body that will happen to everybody whether they are in light and non-in light and so they will go but for the enlightened ones this body will go back to the physical cosmos.
[SPEAKER_01]: The subtle body will merge with herenia garbha with the cosmic mind.
[SPEAKER_01]: The components of the settled body, including Prada, including the Antakkarana, Manavabuddhichita, Kharal, with merge into the Bhirannya Kharva.
[SPEAKER_01]: And the causal body, Kharana Sharira, of the Brahma Ghani, will merge into Ishvara.
[SPEAKER_01]: and Turiya, Turiya remain a Turiya pure consciousness, will remain a pure consciousness, that is the death of an enlightened being, death of an enlightened being, death of a physical death of an enlightened being, that is what happens.
[SPEAKER_01]: Whereas, in the physical death of those are not enlightened, the physical body will go back to the physical cosmos, that is common to all.
[SPEAKER_01]: but the subtle body and the causal body along with the reflection of consciousness in them and the sense of individuality that will travel.
[SPEAKER_01]: Depending on the karma, it will travel to other worlds, other birds or to the highest heaven from a local which is what he's asking for.
[SPEAKER_01]: This is the background of what's going on.
[SPEAKER_01]: Now, here says further,
[SPEAKER_01]: After Yidam Shari Ramaknau Khutam Basmantam Bhuvyat and this physical body he prays, let it be offered into fire.
[SPEAKER_01]: Remember, this is very poignant for the Vedic worshiper.
[SPEAKER_01]: Because all his life, he has all his offerings, his worship has been offered to the fire.
[SPEAKER_01]: From his childhood onwards, after Tupanana has been doing this worship, and in all kinds of worship, the offerings into fire, the final worship, the final offering, is the body.
[SPEAKER_01]: It will be offered into the flames after death.
[SPEAKER_01]: Let it be reduced to ashes.
[SPEAKER_01]: Hey Krathos, Uncle Padmakha.
[SPEAKER_01]: So, first address, the word Krathu means, in Sanskrit, Shankaracharya gives the meaning, Uncle Padmakha, that which thinks, what thinks mind?
[SPEAKER_01]: So, oh mind.
[SPEAKER_01]: Smara, remember, Yann mamas, Mathabhyam, that which has to be remembered by me.
[SPEAKER_01]: What has to be remembered by me?
[SPEAKER_01]: God,
[SPEAKER_01]: Shankaracharya says, Thasya, Kahlo, Iam, Praktyupasthitho, Atasmarah, the time for that remembrance has come now.
[SPEAKER_01]: This is the moment in which only God has to be remembered.
[SPEAKER_01]: And then, an appeal to the fire that you will be witness to, Etavantam, Kahlam, Bhavitam, Kritam, Agnesmarah, Yanmaya, Balya,
[SPEAKER_01]: oh fire please bear witness fire will not remember but fire is testimony from my childhood onwards I have done these rituals I have done this meditation this japa this all this this is to be you acknowledge and give me this path the luminous path to heaven
[SPEAKER_01]: Again, and again, we see in the last moments of devotees, monks, we have, and there are accounts of them, passing of a suddenly, passing of repeating the mantra of the Lord and having the visions of Takur, Orma, or others, you know, the direct disciples who have come and going with them.
[SPEAKER_01]: these descriptions they show that they are going to Ramakrishna Lokhar, Kramamukthi or Brahmaloka.
[SPEAKER_01]: So, these are not just technicalities from an ancient text, they are happening even now they're happening.
[SPEAKER_01]: And I would say this is common to all these three religions.
[SPEAKER_01]: Those were genuinely devoted to God in whatever tradition and genuinely, desire less about this world.
[SPEAKER_01]: They will go to this highest heaven.
[SPEAKER_01]: Desire is there, you come back again.
[SPEAKER_01]: Next.
[SPEAKER_01]: Next, last mantra.
[SPEAKER_01]: O fire, O God, knowing as thou do all our deeds, lead us by the good path for the enjoyment of the fruits of our deeds.
[SPEAKER_01]: Remove from us all crooked sins.
[SPEAKER_01]: We offer the many words of salutation.
[SPEAKER_01]: This is the end.
[SPEAKER_01]: So what is the meaning of this?
[SPEAKER_01]: Ancourageary explains that I will quote some lines
[SPEAKER_01]: Basically, what is happening here is the final prayer, the prayer is to the fire, fire God, you take me to the luminous path to heaven, agnainaya, ogni, take me, naaya, take me, lead me, superthha.
[SPEAKER_01]: In the good path, good path means not the dark path, which will lead to being reborn again.
[SPEAKER_01]: I don't want to be reborn again.
[SPEAKER_01]: I want to go to God and be in the lap of God, be in the presence of God.
[SPEAKER_01]: Rai, the word rai, here means the wealth, the what I have earned by my spiritual practices.
[SPEAKER_01]: So wealth here is the result of my spiritual practices.
[SPEAKER_01]: Give me the result of my spiritual practices.
[SPEAKER_01]: With Dhuang, you are, you, O Lord, O fire God, you know all this, because you have been the witness of my life long practices.
[SPEAKER_01]: We shwani day of a vayunana, vayunana means my religious acts.
[SPEAKER_01]: So my teeth, my puja, especially my meditations, my mantras, my ishtadevata puja, all of that.
[SPEAKER_01]: You, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you
[SPEAKER_01]: like the fire, you purify me, so that when I come into the presence of the Lord, when I come into the presence of God in Brahma-Loka, in heaven, I will be pure.
[SPEAKER_01]: I am out my crookedness.
[SPEAKER_01]: Juhranam, you know, means my crookedness.
[SPEAKER_01]: My mind, I know it's not perfect.
[SPEAKER_01]: It's not saintly yet.
[SPEAKER_01]: All those limitations, you please fulfill, you make it right.
[SPEAKER_01]: Then do his term, it's very touching.
[SPEAKER_01]: Again, and again, I salute you, but I salute you, oak thing by words, because I am, you know, two old or two people, I am dying, maybe I cannot get up and bow down to you, I cannot do pranam.
[SPEAKER_01]: So, I just utter through my words, I am saluting you, and again, and again, I salute you.
[SPEAKER_01]: And then of course, he passes away, so this is the final mantra.
[SPEAKER_01]: which we see in the lives of the accounts of the final moments of great sadhaka's, great spiritual practitioners, they salute God, they repeat the name of God, the mantra they have got, and that one can do only if one practices sincerely all one's life.
[SPEAKER_01]: Krishna has said in the Bhagavad-gītā, Mahāma Nūspara, think of me, especially at the point of death, but you can only think of me at the point of death, if you think about me all through life.
[SPEAKER_01]: So that will happen at the point of death.
[SPEAKER_01]: Shankaracharya says, Hey Agni, O fire God, Nayak, Gamayya, Supatha, Shoghani, Namar Gainu, take me to that auspicious path, the luminous path.
[SPEAKER_01]: This is Daksinamarga, Nivritthya, Thum.
[SPEAKER_01]: So another name for the dark path and the luminous path is the northern approach in the southern approach.
[SPEAKER_01]: The Daksinamarga and the Uttaramarga.
[SPEAKER_01]: I want do not want to go by the dark path.
[SPEAKER_01]: I do not want to go by the Krishna Ghati.
[SPEAKER_01]: I do not want to go by the Daksinamarga.
[SPEAKER_01]: I want to go by the Shukla Ghati, the luminous path.
[SPEAKER_01]: Nilvinno, humdakshini, namargayna, gata-gata-lakshani, ya-chi-twampunak-puna, ghamana-ghamana-vadjite-na-shobani-na-pata-naya.
[SPEAKER_01]: Take me through that path, because I have become disgusted with.
[SPEAKER_01]: Up, I have turned myself away from that path, which involves continuous coming and going, being born and living and dying and being born again and dying again.
[SPEAKER_01]: I have...
[SPEAKER_01]: taken my mind away from it completely.
[SPEAKER_01]: I've turned away from that.
[SPEAKER_01]: Nirbind, I've turned away from that.
[SPEAKER_01]: So, take me to that path in which there is no more coming and going, no more being bound in this cage of flesh.
[SPEAKER_01]: give me that my, my dessert wealth, you know, I want to cash it in my checks, but it's my dessert wealth, the lifelong devotion, the japa I have done, the meditation that I have done, the puja that I have done, the karma yoga that I have done, this gives me a place near God in heaven.
[SPEAKER_01]: You, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you
[SPEAKER_01]: That is why we should daha santa ishtam prapsyama, it will be praya.
[SPEAKER_01]: Very simple language.
[SPEAKER_01]: Having become purified by you will attain our ishtam.
[SPEAKER_01]: Your ishtam means our desired state in heaven, but we can take it in the sense that many of us are initiated into ishtam.
[SPEAKER_01]: We will attain to our ishtam.
[SPEAKER_01]: But you are present.
[SPEAKER_01]: I feel the presence of the Divine at the point of death.
[SPEAKER_01]: It is a very blessed soul who is praying this way.
[SPEAKER_01]: But I cannot get up and bow down to you.
[SPEAKER_01]: There was one who is in whose expectation I waited all my life.
[SPEAKER_01]: You have come now.
[SPEAKER_01]: again and again we find in the accounts of the last moments of the devotee is both also the devotees and monks that you have come I have myself at the point of dying monks devotees monks saying that oh mother you have come like this but I cannot salute you now now it's impossible I'm too sick maybe I'm in the hospital but in the ICU in the hospital or something like that I cannot salute you.
[SPEAKER_01]: I cannot offer you worship
[SPEAKER_01]: No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no
[SPEAKER_01]: 18 mantras are short to punish but very important specially for the very first mantra that is very well known.
[SPEAKER_01]: Isha wasyamidam servam that is why the whole Upanishad is called Isha wasyam.
[SPEAKER_01]: So, what in the end last few minutes what I will do is I will go back to a famous lecture given by Swami Vivekananda.
[SPEAKER_01]: where he based that whole lecture, God in everything on Isha Upanishad and in his own way is uniquely different interpretation.
[SPEAKER_01]: Remember Shankaracharya's interpretation was, this Upanishad is two parts.
[SPEAKER_01]: One part is the Gyaana knowledge liberation.
[SPEAKER_01]: Realization that I am Brahman, I am one with the entire universe is one with me and I am liberated here and now done, that's one and this other part of the Upanishad is karma and opassana ritualistic worship and meditations that will take me in a sequential liberation.
[SPEAKER_01]: So these are the two cleanly divides the Upanishad into two parts.
[SPEAKER_01]: Um, the first mantra, is Isha Vasya Mitam Serbham, to see the divinity in all beings, the oneness of divine oneness of all existence, that is the path of knowledge.
[SPEAKER_01]: The second mantra, Kudwanda, Raya Karmani, Jiji, Vishayatshata, Gumsama, working in this way, doing religious, pious work, spiritual work in this way, seek to live 100 years, that that is the, that shows you the second part.
[SPEAKER_01]: the ritualistic worship and meditation.
[SPEAKER_01]: It is a second part.
[SPEAKER_01]: One is Ganyoga, the other one is Karmand Bhakti and all, Upasana.
[SPEAKER_01]: But what Swami Vedic understand is, this is the whole thing is Gany.
[SPEAKER_01]: You realize the one nest and then you work
[SPEAKER_01]: you work through the remaining part of your life expressing that one is in your work.
[SPEAKER_01]: So, let me read out just a few selected portions of the lecture, God in everything.
[SPEAKER_01]: He begins by setting up the problem which faces us, we are problem of suffering, we have so much suffering in this world, we want to overcome it, we find no way of solving our suffering.
[SPEAKER_01]: We want fulfilment in this life, we find no way of finding fulfilment in this life.
[SPEAKER_01]: And then religion comes with a solution and says that there is some ultimate reality, God, Akman, Brahman, Jehovah, Allah, whatever it is there.
[SPEAKER_01]: And if you attain to that, you will overcome your suffering and you will attain to fulfillment.
[SPEAKER_01]: However, the problem is the way religions, the dualistic religions put it is, here is the word, and there is God.
[SPEAKER_01]: So, God is something always transcendent and beyond this word.
[SPEAKER_01]: It seems that I have to give up everything in this word and then go God words.
[SPEAKER_01]: It's either this word or God.
[SPEAKER_01]: Now, first of all, it's not practical.
[SPEAKER_01]: How many people can become all renouncing aesthetics?
[SPEAKER_01]: So, that means it becomes irrelevant for most people in the world.
[SPEAKER_01]: Second, it becomes very difficult.
[SPEAKER_01]: Here is the world which is most evident to me.
[SPEAKER_01]: which I know so much about.
[SPEAKER_01]: So clear to me.
[SPEAKER_01]: And here is something you are calling God, which is a matter of faith for me.
[SPEAKER_01]: I may believe in it, I may not believe in it, I may believe it in my own religion and other religions describe it differently.
[SPEAKER_01]: So it's a bit vague, it's based on faith.
[SPEAKER_01]: So it doesn't seem to be based on reality, on experience, many difficulties.
[SPEAKER_01]: So, I am very candidacy, it is like suicidal advice, it is like the man who was head a mosquito sat and so I am very candidacy that his friend came, it weight, I will kill the mosquito and give such a blow to the head of the man that the mosquito died but the man died also.
[SPEAKER_01]: So, it is like yes you are solving my problem but by wiping out my life itself.
[SPEAKER_01]: that.
[SPEAKER_01]: So, what is the solution?
[SPEAKER_01]: Now, let me read the solution.
[SPEAKER_01]: Vivekan, this says, I beg to state that in Vedanta alone we find a rational solution to the problem.
[SPEAKER_01]: What is the solution?
[SPEAKER_01]: It is the deification of the world.
[SPEAKER_01]: The Vedanta does not in reality denounce the world.
[SPEAKER_01]: The ideal of renunciation, nowhere it ends such a height as in the teachings of Vedanta.
[SPEAKER_01]: But.
[SPEAKER_01]: At the same time, dry suicidal advice is not intended.
[SPEAKER_01]: It really means deification of the world, giving up the world as we think of it, as we know it, as it appears to us, and to know what it really is.
[SPEAKER_01]: DeFi it, it is God alone.
[SPEAKER_01]: We read that at the commencement of one of the oldest Upanishads, whatever exists in this universe is to be covered with the Lord.
[SPEAKER_01]: Then he explains further, we have to cover everything with the Lord Himself, not by a false sort of optimism, not by blinding our eyes to the evil, but by really seeing God in everything.
[SPEAKER_01]: Thus we have to give up the world, and when the world is given up, what remains God?
[SPEAKER_01]: What is meant?
[SPEAKER_01]: You can have your wife, it does not mean that you are to abandon her, but that you have to see God in the wife.
[SPEAKER_01]: Give up your children, what does that mean?
[SPEAKER_01]: To turn them out of doors as some human roots do in every country.
[SPEAKER_01]: Certainly not.
[SPEAKER_01]: That is Diabolism, that is not religion, but see God in your children.
[SPEAKER_01]: So in everything, in life, and in death, in happiness, and in misery, the Lord is equally present.
[SPEAKER_01]: the whole world is full of the Lord, open your eyes and see Him.
[SPEAKER_01]: That is what Vedanta teaches.
[SPEAKER_01]: What is renunciation?
[SPEAKER_01]: It is first mantra, it is said, Tain of kaktainabunjitha.
[SPEAKER_01]: Protect this knowledge by renunciation.
[SPEAKER_01]: When we become this, what is true in renunciation?
[SPEAKER_01]: Give it up.
[SPEAKER_01]: The world which we have been thinking of so long, the world to which we have been clinging so long.
[SPEAKER_01]: It is a false world of our own creation.
[SPEAKER_01]: Give that up.
[SPEAKER_01]: Open your eyes and see that as such it never existed.
[SPEAKER_01]: It was a dream Maya.
[SPEAKER_01]: what existed was the Lord Himself.
[SPEAKER_01]: It is He who is in the child, in the wife, and in the husband.
[SPEAKER_01]: It is He who is in the good, and in the bad.
[SPEAKER_01]: He is in the sin, and in the sinner.
[SPEAKER_01]: He is in life, and in death.
[SPEAKER_01]: It is a tremendous statement.
[SPEAKER_01]: So first of all, it solves our problems, because this is the most evident God of all.
[SPEAKER_01]: Because what is most evident to us?
[SPEAKER_01]: The world is most evident to us.
[SPEAKER_01]: My own existence is most evident to us.
[SPEAKER_01]: According to Swami Vivekananda Vedanta is telling us, take a hard look at this one.
[SPEAKER_01]: This thing which we call the world and ourselves, you will find God right here.
[SPEAKER_01]: Then it's incredible.
[SPEAKER_01]: If it's true, then it's a most stunning thing then.
[SPEAKER_01]: Then it goes on.
[SPEAKER_01]: The solution is this, not that you should not have property, not that you should not have these things which are necessary and things which are even luxuries, have all that you want and more only know the truth and realize it, wealth does not belong to anybody.
[SPEAKER_01]: He's go explaining here the first mantra, attain a kaktain abhinejith, ha, madh with a
[SPEAKER_01]: wealth does not belong to anybody, have no idea of positive, proprietorship, possession ship.
[SPEAKER_01]: You are nobody, nor am I, nor anyone else.
[SPEAKER_01]: All belongs to the Lord because the opening verse tells us to put the Lord in everything.
[SPEAKER_01]: God is in the wealth that you enjoy.
[SPEAKER_01]: He is in the desire that rises in your mind.
[SPEAKER_01]: He is in the things that you buy to satisfy your desire.
[SPEAKER_01]: He is in your beautiful attire, in your beautiful ornaments.
[SPEAKER_01]: all will be metamorphosed as soon as you begin to see things in that light.
[SPEAKER_01]: If you put God in your every movement, in your conversation, in your form, in everything, the whole scene changes and the world instead of appearing as one of woe and misery will become a heaven.
[SPEAKER_01]: So this is his explanation of the first mantra.
[SPEAKER_01]: You see the sheer power and the soaring thought, you know, the nobility and I mean it will take a lot of meditations, staying with these words to see what it means to us.
[SPEAKER_01]: Because this is a great challenge.
[SPEAKER_01]: What is talking about is the world which we are all experiencing right now.
[SPEAKER_01]: then second mantra.
[SPEAKER_01]: Work.
[SPEAKER_01]: Ordinary mankind driven everywhere by false desire.
[SPEAKER_01]: What do they know of work?
[SPEAKER_01]: The man propelled by his own feelings and his own senses.
[SPEAKER_01]: What does he know about work?
[SPEAKER_01]: he works who is not propelled by his own desires, by any selfishness whatsoever.
[SPEAKER_01]: He works who has no ulterior motive in view.
[SPEAKER_01]: He works who has nothing to gain from work.
[SPEAKER_01]: He is introducing Karma Yoga, the second mantra.
[SPEAKER_01]: He says, what is this?
[SPEAKER_01]: What is this?
[SPEAKER_01]: thing teaching.
[SPEAKER_01]: In the first it advises us how to work by giving up, giving up the apparent elusive world, what is meant by giving up, not actually giving up physically.
[SPEAKER_01]: If you what is meant by that, seeing God everywhere, does do you work?
[SPEAKER_01]: Desire to live a hundred years, have all earthly desires if you wish, only dayify them, convert them into heaven.
[SPEAKER_01]: Have the desire to live a long life of
[SPEAKER_01]: of blissfulness and activity on this earth, thus working, you will find the way out.
[SPEAKER_01]: This is a completely new explanation or commentary on the second verse.
[SPEAKER_01]: What was Shankaracharya's commentary?
[SPEAKER_01]: If you cannot, he literally says, if you cannot attain to Brahma-Gyana.
[SPEAKER_01]: then please perform the Vedic rituals and the Vedic meditations, eventually you will go sequential liberation at the end of your life, it will happen to you.
[SPEAKER_01]: Leader, moral life, devout life.
[SPEAKER_01]: Why do we come this saying, be fully active, you want to do science, medicine, creativity, whatever you do, God is, Brahman is equally present in all of that.
[SPEAKER_01]: only hold on to the fact that it is permanent.
[SPEAKER_01]: You first realize, I am drunken, all of this is permanent and it is one one reality.
[SPEAKER_01]: Everything in this world is to be covered by the divinity and this is the renunciation.
[SPEAKER_01]: Having done that, now engage, get engaged in life, live 100 years of complete fulfillment.
[SPEAKER_01]: You want to give everything up and stay in an ashram and meditate?
[SPEAKER_01]: Do that.
[SPEAKER_01]: There's no problem.
[SPEAKER_01]: It's the same Brahman.
[SPEAKER_01]: You want to be in a household with children and spouse and relatives.
[SPEAKER_01]: Do that.
[SPEAKER_01]: It's the same Brahman.
[SPEAKER_01]: You want to be engaged in politics and social work or in academia.
[SPEAKER_01]: Whatever you want to do, it's the same Brahman.
[SPEAKER_01]: It's a labor life of helpfulness, of blissfulness and activity on this earth.
[SPEAKER_01]: Remember, then one might say, what is the difference between the ordinary, what I was doing that anyway?
[SPEAKER_01]: No, you are not.
[SPEAKER_01]: we were holding on to this world, this person not that person, this job not that job, this result and not that result, this happiness but not that misery.
[SPEAKER_01]: But this realization forces us, whatever happens, whoever happens, wherever you are, you have to say that it is the same drum, I'm fine with it.
[SPEAKER_01]: So this is a huge shift.
[SPEAKER_01]: Then the fourth mantra is translating and explaining here.
[SPEAKER_01]: If a man plunges headlong into the foolish luxuries of the world without knowing the truth, he has missed his footing, he cannot reach the goal.
[SPEAKER_01]: And if a man curses the world, goes into a forest, mortifies his flesh, and kills himself, little by little by starvation, makes his heart a barren-based, kills out all feelings, and becomes harsh, stern, and dried up.
[SPEAKER_01]: That man also has missed the way.
[SPEAKER_01]: These are the two extremes, the two mistakes at either end, both have lost the way, both have missed the goal.
[SPEAKER_01]: So, is actually translating from the Upanishad itself, so those who worship baldliness, they enter into darkness.
[SPEAKER_01]: Those who give up this baldliness and seek to find a spirituality somewhere else with the Anavithya, they enter into a greater darkness, he says, and he's translating that here.
[SPEAKER_01]: A completely different translation from Shankaracharya's explanation, then he goes on to
[SPEAKER_01]: God is in everything.
[SPEAKER_01]: Where shall we go to find Him?
[SPEAKER_01]: He is already in every work, in every thought, in every feeling.
[SPEAKER_01]: Thus knowing, we must work.
[SPEAKER_01]: That is the only way there is no other.
[SPEAKER_01]: Thus, the effects of work will not bind us.
[SPEAKER_01]: We have seen how false desires are the cause of all misery and evil be suffered.
[SPEAKER_01]: But when they are thus deified, purified through God, they bring
[SPEAKER_01]: Those who have not learned this secret will have to live in a demonical world until they discover it.
[SPEAKER_01]: It is again translating, Asurian, Amate, Luka, Andhain, Atama, Saavrita, Translating from here.
[SPEAKER_01]: We are dying of thirst, sitting on the banks of the mightyest river.
[SPEAKER_01]: We are dying of hunger, sitting near heaps of food.
[SPEAKER_01]: Here is the blissful universe, yet we do not find it.
[SPEAKER_01]: We are in, we are in it all the time and we are always mistaking it.
[SPEAKER_01]: All right, I'm jumping ahead now, 20 translates, the month is 4, 5, 6, 7, 5, we make on this translation.
[SPEAKER_01]: He, the one who vibrates more quickly than the mind that the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he, the day he
[SPEAKER_01]: He is moving, he is also immovable, the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day he got it on the day
[SPEAKER_01]: When all life and the whole universe are seen in this Atman, then alone man has attained the secret.
[SPEAKER_01]: There is no more delusion for him.
[SPEAKER_01]: Where is any more misery for him who sees this oneness in the universe?
[SPEAKER_01]: Dr. Komo, Krassoka, Ekattva Manupasjata, but the one who sees this one, one radiant divinity everywhere, with eyes closed eyes open.
[SPEAKER_01]: effortlessly, choicelessly you cannot not see it anymore, once you have seen it, then what misery is there, what delusion will be there, what can delude you, what can trap you.
[SPEAKER_01]: This is the great theme of Vedanta, this one-ness of life, this one-ness of everything, all misery comes through ignorance.
[SPEAKER_01]: And this ignorance is the idea of many forgiveness.
[SPEAKER_01]: This separation between man and man, between nation and nation, between earth and moon, between moon and sun.
[SPEAKER_01]: Out of this idea of separation between atom and atom comes all misery.
[SPEAKER_01]: But the Vedanta says that this separation does not exist.
[SPEAKER_01]: It is not real.
[SPEAKER_01]: It is merely apparent on the surface.
[SPEAKER_01]: In the heart of things, there is unity still.
[SPEAKER_01]: in a jump ahead to the last part, he says here.
[SPEAKER_01]: through translating mantra number 15 and 16.
[SPEAKER_01]: Daw, O Sun, who has covered the truth with dicholed in disk, do the or remove the veil, so that I may see the truth that is within the.
[SPEAKER_01]: I have known the truth, that is within the, I have known what is the real meaning of the rays and die glory, and I've seen that, which shines in the truth, in the, I see, and that which is within the is within me, and I am that.
[SPEAKER_01]: So here you see, he is not interpreting it in as Shankaracharya, so this is the sequential liberation to Brahma-Lokka, he is interpreting it as full enlightenment, I am that.
[SPEAKER_01]: So this is Swami Vivekananda's take on it, this lecture is what's reading, and it's entirety reading slowly many times over and meditating upon it, it's something that immediately we can try to put in in a practice and see in life, and this is really
[SPEAKER_01]: This is one in the middle of life.
[SPEAKER_01]: Let me take some questions.
[SPEAKER_01]: We will wrap up.
[SPEAKER_01]: Bread becomes air.
[SPEAKER_01]: A lung cancer, it is about his last days, he was a doctor.
[SPEAKER_01]: God of say some spiritual traditions say attaining heavenly realms is the ultimate goal.
[SPEAKER_01]: Yes, most, in fact, not most all dualistic traditions will say that there is some final destination a heaven where you stay in the presence of God and that's eternal, that's their idea.
[SPEAKER_01]: However, I understand enlightenment is recognizing reality as it truly is correct, that is consciousness and existence such a down in the consciousness and the appearances arising within consciousness.
[SPEAKER_01]: If someone still perceives the world as objectively real and physical rather than an appearance in consciousness, can they genuinely be considered an enlightenment, even if they attain to higher realms or having mystical experiences?
[SPEAKER_01]: Look, technically one might say that Mukti, freedom from the cycle of birth and death, that is this person will attain, because he will not be born again, he will not go through this cycle of.
[SPEAKER_01]: So, technically he is free, and notice the prayer of this person at the Shankaracharya says, take me by that luminous path, which is the path of not coming and going.
[SPEAKER_01]: I am turned away from the path, gutter, the path of coming and going.
[SPEAKER_01]: So that, technically, that person gets what that person wants, and lives in the presence of the Divine.
[SPEAKER_01]: Can they be considered enlightened?
[SPEAKER_01]: Sri Ramakrishna gives a much more flatter view, not such a hierarchical view.
[SPEAKER_01]: In our non-dolist, we will say, yes, you must finally come to a non-dolist realization, I am Brahman.
[SPEAKER_01]: After all, that is reality.
[SPEAKER_01]: You are still in the realm of appearance, even if you say I am staying in the presence of God.
[SPEAKER_01]: That's the non-dual way, but Sri Ram Krishna gives so much flatter approach to it.
[SPEAKER_01]: She says, He says, notice, even if the person is in heaven in the presence of, but he considers to be Vishnu or Kali or Krishna, whatever it is.
[SPEAKER_01]: It is the same reality, he's in touch with reality.
[SPEAKER_01]: It's not that as the non-dualist might seem, when you hear non-dualist's talk, there is a reality and there is falsity.
[SPEAKER_01]: And you are dwelling in falsity, so you are away from reality, no, nobody is away from reality.
[SPEAKER_01]: So that enlightened one could be is actually dwelling in that reality but with the name and form of Krishna or Kalyar and that enlightened one might have even have this devotional one might even have non-dual realization but prefers out of bhakti to instead of becoming sugar to taste sugar.
[SPEAKER_01]: Now will you call that person not enlightened I don't think so they are enlightened.
[SPEAKER_01]: Practically, if you meet such a person, it will be overvent by purity, by the devotion, by the holiness of such a person.
[SPEAKER_01]: Sanket says, Krishna says, the yogi at the passage of a duty in Guhtarayana goes to the path of light, with the actionizing passage through the dark path, that does not apply to regular people, only yogis on the spiritual path.
[SPEAKER_01]: What is the significance of Swain Vivekan the asking for a calendar before?
[SPEAKER_01]: Yes, so Swain Vivekan seems to be something like this.
[SPEAKER_01]: He passed away to the, you know, to a luminous path, he seems to have departed.
[SPEAKER_01]: There is a sense of coming and going, he selects a date for his passing.
[SPEAKER_01]: So, easy going to the luminous path, but that would mean that he is not fully enlightened.
[SPEAKER_01]: But that might be a different category of being or that was thinking about it might be a different category of being or together because before he came, Sirama Krishna said he belongs to a category of sages who retain their individuality although they are fully enlightened and non-dual masters.
[SPEAKER_01]: So, they come for the welfare of humanity.
[SPEAKER_01]: So, they retain their individuality as masters who will be born again and again for the welfare of humanity.
[SPEAKER_01]: So, they are
[SPEAKER_01]: They are beyond the category of Jeevan Mukta, or Vidya Mukta.
[SPEAKER_01]: Enlightenment is entirely in that grasp, but they will come back for the welfare of it.
[SPEAKER_01]: We have it on the himself says, that I shall, it may be that I shall see fit to give up this form, but I shall not cease to work, I shall be a voice without form, and I shall not cease to work until the universe knows that it is one with God.
[SPEAKER_01]: So he is some kind of bodhisattva or a super bodhisattva.
[SPEAKER_01]: Kiran says, for the enlightened, the subtle body merges into Hirondagarbha, does it mean that they continue to have some kind of experiences, they will remain as Brahman.
[SPEAKER_01]: as the limitless permanent such it on and it is not that it sounds like they will lose the physical body they will lose the subtle body they will lose the causal body like they are becoming smaller and smaller when you become enlightened no you are becoming bigger and bigger each of these bodies is a limitation.
[SPEAKER_01]: See, having an experience means having an experience from a particular perspective, if you are one with all reality, you are the reality itself.
[SPEAKER_01]: In one sense, you are having the experience of a million, a billion bodies and minds, in other sense, you are limitless existence consciousness, please, in that sense.
[SPEAKER_01]: Priyanka, what does it mean to reside in drummaloka with no desires, comparable to being sabikalpa samadhi with the form of the ishtal, they were thought something, yes, yes, it's living in the presence of God and no world it is, I know desire to come back here anymore or any other particular world it is I.
[SPEAKER_01]: Nila Boraji says, Pishma is asking for death in Uttarayana.
[SPEAKER_01]: Yes, yes, that's the Shuklapar.
[SPEAKER_01]: And remember, very interesting.
[SPEAKER_01]: Very touching at the moment of death, he wants the vision of Krishna.
[SPEAKER_01]: He asks Krishna to come to him.
[SPEAKER_01]: And then he praises Lord Krishna and he passes away.
[SPEAKER_01]: Priya says, Will the causal body of the non enlightened being also merged with Ishwarah?
[SPEAKER_01]: No.
[SPEAKER_01]: They will retain an individuality.
[SPEAKER_01]: They may feel moments of identification, but they will still retain their individuality.
[SPEAKER_01]: God of says, possible to understand statements like God is everywhere, recognizing the primacy of awareness.
[SPEAKER_01]: One can God is everywhere in the sort of devotional faith, one can feel that God is everywhere, but what I understand, you are not asking that, you are asking the most much more rational
[SPEAKER_01]: only when you think of God as such and done and then it becomes obvious how God is everywhere.
[SPEAKER_01]: And that is the meaning of the first mantra, isha, wasya, madam, sirbham.
[SPEAKER_01]: So, Ami Vivekan's interpretation reminds me of Shonali says of Swami Akhandan and the G is saying Tattva Dhrishti, say, Aikta, Chitthemi, Samata, Vyavaharmya Sangatriyasiya, Sain Dhrishti.
[SPEAKER_01]: But, Swami Vivekan this statement is very vigorous, powerful and vigorous and you feel like yes, here it is what he is talking about.
[SPEAKER_01]: The beautiful statement, this is Swami Akhandan and the Saraswati, who is
[SPEAKER_01]: lectures on Bhagavad-gita, the theta-praggyal action, the characteristics of the enlightened one stage of stabilized wisdom and end of the second chapter of Bhagavad-gita.
[SPEAKER_01]: So there he says, basically, what is the nature of a Jeevan Mukta, person who is realized, I am Raman.
[SPEAKER_01]: So,
[SPEAKER_01]: His understanding is realization is oneness, exactly what the issue of apprenticeship says.
[SPEAKER_01]: It is one divinity inside and outside, that's the understanding in the Buddha, then in the chitta, in the mind samatha, because it's all one, the mind will resist everything, all people, all, you know, food, activities, everything will be resisted, but the mind knows it is all the same reality, that's samath, one will be there, there is evenness will be there.
[SPEAKER_01]: And in the transactions, in the talking, in the sensory activities, physical activities are sung at complete detachment from the world.
[SPEAKER_01]: Detachment means, as we can say, if you very careful there, full engagement work, it internally completely detached.
[SPEAKER_01]: Because if it's the same reality, attachment means holding on to this and avoiding that.
[SPEAKER_01]: But if we feel that it's the same divinity everywhere, every time or inside outside, then what will you be attached to?
[SPEAKER_01]: You're not missing anything if the world keeps changing, you'll find with it.
[SPEAKER_01]: So that is really non-attachment.
[SPEAKER_01]: Non-attachment does not mean running away from the world.
[SPEAKER_01]: And yes, not even not running away from the world.
[SPEAKER_01]: Suppose you run away from the retired to a cottage and spend the rest of your life there.
[SPEAKER_01]: That's also fine.
[SPEAKER_01]: The inner thing should be, it is the same reality everywhere.
[SPEAKER_01]: Three people have raised their hands, Kalaavati, yes.
[SPEAKER_02]: Actually, I have one question which is related to karma.
[SPEAKER_02]: Generally, even in Gita Open is a table where it says that property does everything.
[SPEAKER_02]: and even thoughts were everything, a Maya does, but why the living beings are binding to the karma.
[SPEAKER_02]: Even though it does prophecy, why we find it.
[SPEAKER_01]: Correct, I understand, thank you.
[SPEAKER_01]: Prakriti is doing everything, but we don't see it, that is the thing.
[SPEAKER_01]: Living beings get bound to karma, because we identify ourselves with the ego, and the ego feels, I am ego is immediately connected to this mind, senses and body,
[SPEAKER_01]: The moment I feel I am the doer, I will also get the result of the karma.
[SPEAKER_01]: That's why they can say work.
[SPEAKER_01]: work in this way, but seeing putting God in everything that you work, in that case you will not be bound.
[SPEAKER_01]: You will not identify with the ego, even the feeling of ego is nothing but God appearing as the ego.
[SPEAKER_01]: Even the feeling of the body or the thoughts in the mind, he says in every thought, every feeling you put God, God means that one consciousness.
[SPEAKER_01]: So, fact that one consciousness alone is appearing in all these ways, then you will not be bound anymore.
[SPEAKER_01]: Kishore Aachaarya?
[SPEAKER_01]: Kishore?
[SPEAKER_00]: My question is from the 14th Shloka.
[SPEAKER_00]: Why some of these considered Pinnash?
[SPEAKER_00]: Why?
[SPEAKER_00]: Some go through.
[SPEAKER_01]: You have to go back.
[SPEAKER_01]: I've explained that.
[SPEAKER_00]: Yeah, you know, I complicated things.
[SPEAKER_01]: You're trying to understand that.
[SPEAKER_01]: You have to go back to that.
[SPEAKER_01]: I will not go into it here.
[SPEAKER_01]: It's complicated.
[SPEAKER_01]: Shankaracharya has given binasa there.
[SPEAKER_01]: Has a technical meaning.
[SPEAKER_01]: Binasa does not mean destruction.
[SPEAKER_01]: So he has a technical meaning there.
[SPEAKER_01]: Drone from the Vedic Karma Kanda.
[SPEAKER_01]: Karma and Upasana.
[SPEAKER_01]: So, I have explained this in detail in the earlier talks, when in the explanation of those mantras.
[SPEAKER_01]: Oh, at the end of all texts, we do give a jai.
[SPEAKER_01]: So that's a good thing.
[SPEAKER_01]: It's the end of the year and the end of the text also.
[SPEAKER_01]: We have completed good things.
[SPEAKER_01]: We've completed isho finish up.
[SPEAKER_01]: It's good to give a jai to the Lord.
[SPEAKER_01]: Whenever we use to teach monks, we'd finish one text and then say jai.
[SPEAKER_01]: Jai Shri Guru Maharaj Ji Ki Jai, Jai Mahamai Ki Jai, Jai Swamiji Maharaj Ji Ki Jai,